'J LIBRARY OF CONGRESS. J: 



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{ UNITED STATES OF AMERICA f 






1774. 

CHRISTIAN CO-OPERATION 

IN ACTUAL LIFE; 
OR, 

" United Brethren in Christ." 



A. EEYIEW 

OF THEIR ORIGIN AND PROGRESS, AND SOME OF THEIR 
ELEMENTARY PRINCIPLES. 



iiv five i»^:rtjs. 



By JOHN VINTON POTTS. 



That they may be one. — Jesus 



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[ING HOUSE. 

1874. 



DAYTON, OHIO : A 

UNITED BRETHREN PUBLISHING HOUSE, 



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lWAS*I*22sS 



Entered according to Act of Congress, in the year 1874, by 

JOHN V. POTTS, 

In the office of the Librarian of Congress, Washington, D. C. 
All rights reserved. 



TO ALL THOSE 
WHO LOVE THE HOLY BIBLE 



UNADULTERATED TRUTH, 



A PURE AND LIBERAL CHRISTIANITY, 

AND A HUMBLE CHURCH, 

WITH CHRISTIAN UNION AND CO-OPERATION. 

THIS BOOK 

IS RESPECTFULLY DEDICATED 

BY 

THE AUTHOR. 



RECOMMENDATIONS. 



Opinion of the Conference Committee, 

REPORT. 

The undersigned, a committee appointed by the Sandusky Annual 
Conference, to examine the manuscript of "Christian Co-operation," 
respectfully submit the following : 

The book is written by Rev. John V. Potts, a minister in good 
standing in the United Brethren Church, a man of unimpeachable 
moral character, a very respectable scholar, skillful with the pen, and 
esteemed by all who know him. 

We have read the manuscript as carefully as our time and circum- 
stances would allow. It gives a clear, concise, and correct history of 
our origin and progress ; defends our principles and polity earnestly 
and manfully. Where in any case the author's private opinion is in 
any respect different from the commonly accepted church view, which 
does not often happen, it is given modestly and courteously. We 
think the book will give a correct reason for our existence, an ex- 
planation of our successes and failures, as far as we have had any of 
the latter, and put us not only before many of our own people, but al- 
so before strangers, in a fair, honest, and desirable light. It will tend, 
we think, to make our people love the church of their choice more 
than ever, for they will see in its plan and success more things worthy 
of their love. 

We do not hesitate, therefore, to recommend its publication, be- 
lieving it will do the Church good, and that it is well worthy of a pe- 
rusal by our people. Very truly, etc* 

H. A. Thompson, ^ 

J. B. Resler, I Committee. 

J. A. Crayton. J 



RECOMMENDATIONS. 5 

What an educated Presbyterian, who has read the manuscript, 
thinks of the work. John Nichols, M, D., Superintendent 
Ohio State Industrial Home for Girls, Ohio White Sulphur 
Springs, Delaware County, Ohio, says : 

"CHRISTIAN CO-OPERATION IN ACTUAL LIFE." 

In these days, foreshadowed to Solomon's vision, a new book is no 
rarity; but the one now in press, with the above title, by Rev. J. V. 
Potts, is justly entitled to a candid, thoughtful perusal, not only by 
those of the author's ecclesiastical affinities, but also by all who would 
intelligently and fairly judge a branch of the family of Christ by its 
own records ; and more especially by those who are intently longing 
for the promised time when the watchmen shall see eye to eye, and 
God's people shall be one. 

Three circumstances aid the writer in forming a correct and impar- 
tial estimate of the work : First. An examination of the manuscript.. 
Second. A somewhat intimate acquaintance with the author for a few 
years past. Third. Being connected with another religious denomina- 
tion. 

While very naturally taking the church of his choice for his starting- 
point, presenting in a candid and lucid manner its origin, character- 
istics, progress, principles, results and aims, the author infuses, 
throughout, his own earnest, catholic, progressive spirit, as the soul, 
the animus of the work. 

While it is not expected that all will indorse every detail therein, 
yet it will be suggestive to every earnest seeker of the peace, prosper- 
ity, efficacy, and final triumph of the church universal. Its object and 
aim, and its spirit, recommend it to the attention of every thoughtful 
reader. Jno. Nichols. 

Ohio White Sulphur Springs, April 28, 1874. 



Views of one of our educators, John E. Guitner, A. M., Pro- 
fessor of Greek, Otterbein University. 

"CHRISTIAN CO-OPERATION IN ACTUAL LIFE.." 

Above is the title of a new book, now in course of publication, by 
Rev. John V. Potts, who, though still a young man, has an acquaint- 
ance with the principles and practices of the church of his choice 
which is rarely attained by those even who have spent a life-time 
therein. 

Recognizing, as I do, the existence of an urgent need of a book of 
this character, and having had an opportunity, extending through a 



6 RECOMMENDATIONS. 

series of years, to become acquainted with the character and bent of 
the author, knowing his uniformly unexceptionable life hitherto, as 
well as his characteristic gifts of mind and his fine literary taste, I 
have no hesitation in bespeaking for his work a hearty welcome and a 
ready sale, both in our own Church, and wherever there are earnest 
seekers after truth. John E. Guitner. 

Otterbein University, April 16, 1874. 



How a graduate of Bethany College, W. Va., and a Disciple, 
or Christian, writes. E. Lowry, Editor, Eureka, Illinois, 
says : 

''CHRISTIAN CO-OPERATION." 

w The author is personally known to us as a very laborious, consci- 
entious, and painstaking Christian minister, whose book can be relied 
on as thoroughly honest and accurate, and carefully thought out. He 
represents a growing denomination, which has become a power in 
many parts of the land ; and all who wish to keep posted as to the re- 
ligious aspects of the times should possess themselves of this work." 
— Woodford Journal, June 20, 1873. 



Words from the Westerville Banner. 

Rev. J. V. Potts is busily engaged in superintending the publica- 
tion of his new book, entitled " Christian Co-operation." We 
have briefly scanned a portion of the advance sheets as they came 
from the press of the United Brethren Publishing House, at Dayton. 
The typography is complete, on fine tinted paper. The matter shows 
marks of careful preparation by the author, the thought being expressed 
in easy, graceful, and sometimes elegant language. The book, though 
a centennial work for the United Brethren in Christ, is not confined 
in scope nor interest entirely to its pale, but contains incidents of 
Christian histoiy, and thoughts upon the unity of Christian effort, 
which will pay a perusal by all Christians, and the reading public at 
large. — Westerville Banner, April 16, 1874. 



PREFACE. 



This is by no means a narrow, selfish or exclusive book. 
It is meant exclusively for no class, or clan, or clique, to 
the exclusion of the rest of God's intelligent creatures. 
All, all, are invited to come and read, ruminate, resolve, 
and act — to act as the deeper convictions of the heart may 
direct. 

I invite the minister and the lawyer, the farmer and the 
merchant, the rustic and the critic, the rich and the poor, 
the believer and the skeptic, all classes and professions 
and religious persuasions, to a careful and candid consid- 
eration of the contents of this work. 

The book is not a eulogy. It is a work of earnest 
thought, and means decided and combined action. It is 
not written to erect a monument to the foibles of any peo- 
ple. It would supplant error by the milder method of in- 
culcating the truth. It sometimes praises where it can. 
Where it can not, it passes in silence, or stops awhile to 
carefully deduce the truth from known and recognized 
principles. It is folly to quarrel with history, even though 
it has not been made aright. 

The idea of the work was first suggested by reading such 
books as, "Why am I a Presbyterian? " "Why am I a Lu- 
theran?" "Instructions of the executive committee of the 
American Tract Society," and the "Craftsman and Tem- 
plar's Text-Book." The thought was further stimulated by- 
reading " The Puritans and their Principles," and by exam- 
ining the " Methodist Manual" and "The Christian Sys- 
tem." The Evangelical Alliance, in its grand movements. 



8 PRPJFACB. 

has had its influence on the spirit of the work. None of 
these is taken as a model. Hence the book is original in 
its plan of execution. 

In its structure, form, and spirit, three thoughts have been 
before the mind. The first has been to make the book in- 
teresting as a new creation, as a fiction, giving it also the 
charm and air of real life. Those who love fiction will 
doubtless find here interest. It is a living reality. The 
thing lives and moves and breathes. The system here 
brought out is instinct with life. The idea it develops is 
not an abstraction upon which to build a new theory. It 
is concrete, and exists "in actual life." Truth, reality, is 
stranger and better than fiction ; and the fancy can play 
among living forms with more substantial and animated 
bliss than in the wild, untamed fields of mere romance. 

It is meant to be a book of devout piety. This is the 
second thought. It will minister grace to the reader. It 
will make him better for perusing its pages. Religion does 
in some sense concern all men; and it loses nothing from 
the charm which actual life imparts. Asceticism is a 
plague. Active piety is life; non-action is death. 

In a certain sense, this is a work of art. This is the 
third thought. It may be only a fancy. The critics must 
decide. The book is built upon a single idea — complete, 
round, full, well defined. This idea is Christian co-opera- 
tion; and the whole work is a development of this single 
thought. And this thought is organic — practically so. It 
is not like "Locke's Grand Model," which could not be 
reduced to practice. One hundred years have proved that 
the system works well. Each part, section, if not para- 
graph, subserves a purpose in the general plan, yet each 
has, in many cases, an intrinsic and independent value, 
and may be read with profit, alone, as well as in its con- 
nection. 

The work is largely suggestive. It could not be exhaust- 
ive. Its plan, scope, and size, forbade this. Condensa- 
tion was a continual necessity. Whole pages have been 
compressed into single sentences. The salient points have 
been touched, and much, \ery much, is left to the thought 
of the thoughtful reader. The leading features of a great 



PREFACE. 9 

system of Christian union and co-operation are here pre- 
sented; and for Unity's sake, the work deserves attention. 
It is fondly hoped that the book will have a candid hearing 
wherever Christians aim to love each other, and by all 
those who think that Christian people should work together 
for the world's salvation. 

Thanks are here returned to the many friends who have 
encouraged me to go forward, by kind words, by subscrib- 
ing, and some by paying in advance for the work. This 
confidence is among the sweetest reflections of my business 
life. No one will think it difficult for me to say, God bless 
these friends. But above all, thanks are due to the Giver 
of "every good and every perfect gift," for so graciously 
granting life and strength and means to issue this book 
from the press. It is now kindly, prayerfully, hopefully 
submitted to the public. 

Dayton^ Ohio, June 8, 1874. 



CONTENTS. 



INTRODUCTION. 

PAGE 

Degenerate Tendency — The Demand — Inspiriting — 

The Exhibition — Union and Co-operation 17 



PART I. 

ORIGIN. 

Religious Ancestry. 2. The Reformation. 3. The 
Christian World. 4. A Pioneer Movement. 5. 
A New Effort. 6. The First Church. 7. Balti- 
more Church Book. 8. This Work a Develop- 
ment. 9. Among the Germans. 10. The Ne- 
cessity. 11. The Expansion and Consolidation. 27 



12 CONTENTS. 

PART II. 
THE BASIS. 

PAGE 

Chapter I. — The Church, i. Its Human Base. 2. 
Its Definition — Uses of the Term. 3. Its Na- 
ture 59 

Chapter II. — The Catholicity of the Church 80 

Chapter III. — Unity in the Church. 1. Theories. 

2. Negations. 3. Unity of Faith. 4. Unity of 
Experience. 5. Personal Piety. 6. The Means 

of Grace 95 

Chapter IV. — The Spirit of the Church. 1. The 
Authority of the Church. 2. Our' liberality. 

3. Privileges of the Laity among us. 4. Preroga- 
tives of General Conference. 5. The Missionary 
Element 123 

Chapter V. — The Government of the Church 145 

Chapter VI. — The Ministry of the Church. 1. Mode 
of Making. 2. The Advantages. 3. Qualifica- 
tions. 4. Parity of Ministers. 5. Definition of 
Terms. 6. The Duties of Ministers. 7. The 
Support of the Ministry 163 

Chapter VII. — Education in the Church. 1. An 
Identified Idea. 2. An Historical Resume. 3. 
Our Educational Facilities. 4. Condensed Argu- 
ments 179 



CONTENTS. 13 

PART III. 
THE EVOLUTION. 

PAGE 

Chapter I. — Confession of Faith 197 

Chapter II. — Constitution 199 

Chapter III. — The Membership 201 

Chapter IV. — Assemblies 207 

Chapter V. — The Ministry... 215 

Chapter VI. — Church Organizations 228 

Chapter VII. — Ritual 241 

Chapter VIII. — Decisions, Instructions, and Admo- 
nitions of General Conference 243 



PART IV. 

PERMEATING PRINCIPLES. 

Chapter I. — The Family. Principle 1 261 

Chapter II. — Civil Government Principle 2 282 

Chapter III. — Temperance Question. Principle 3. 296 

Chapter IV. — Carnal Warfare. Principle 4 314 

Chapter V. — Vocal and Instrumental Music. Prin- 
ciple 5 329 

Chapter VI. — Involuntary Servitude. Principle 6. 353 



14 CONTENTS. 

PART V. 
RESULTS. 

PAGE 

Chapter I. — Difficulties 373 

Chapter II. — Statistics 380 

Chapter III. — Our Institutions 382 



Remarks 397 

Index ! 401 



ADDRESS TO THE READER. 



"Grace and peace be multiplied unto you through the 
knowledge of God, and of Jesus our Lord, according as 
his divine power hath given unto us all things that pertain 
unto life and godliness, through the knowledge of him that 
hath called us to glory and virtue : whereby are given un- 
to us exceeding great and precious promises; that by 
these ye might be partakers of the divine nature, having 
escaped the corruption that is in the world through 
lust. And besides this, giving all diligence, add to your 
faith virtue; and to virtue, knowledge; and to knowl- 
edge, temperance; and to temperance, patience; and to 
patience, godliness; and to godliness, brotherly kind- 
ness; and to brotherly kindness, charity. For if these 
things be in you, and abound, they make you that ye shall 
neither be barren nor unfruitful in the knowledge of our 
Lord Jesus Christ. But he that lacketh these things is 
blind, and can not see afar off, and hath forgotten that he 
was purged from his old sins. Wherefore the rather, breth- 
ren, give diligence to make your calling and election sure : 
for if ye do these things, ye shall never fall : for so an en- 
trance shall be ministered unto you abundantly into the 
everlasting kingdom of our Lord and Savior Jesus Christ. 
Wherefore I will not be negligent to put you always in 
remembrance of these things, though ye know them, and 
be established in the present truth." (II. Pet. i. 2-12.) 



INTRODUCTION. 



The tide of the human heart sweeps backward. Decay- 
marks everything of earth. Thus it has ever been since 
the sin of Adam. He who would go forward must stem 
the current. We, too, are in danger of retrograding, — of 
losing sight of first principles, — of forgetting our true mis- 
sion in the world, — of turning our faces away from Jeru- 
salem and becoming dumb to the songs and interests of 
Zion, — of seeking mere numbers, wealth, influence, ease 
and popularity, instead of the elevation of the world, and 
the salvation of men. Frequent reviews are necessary to 
keep alive in us the spirit of our forefathers, and of insur- 
ing in us a memory of the duties we are called upon to 
perform. 

A stream breaks through a mighty gorge in yonder lofty 
mountain. It rushes and foams as it descends to the plain. 
What strength it exhibits as it turns the great wheel in the 
mill ! The channel widens as the stream flows on, but if it 
receive no supplies of water, the depth decreases as the 
width increases. If it flow on without tributaries, it soon 
becomes absorbed by the earth and air. It ceases to be a 
home for the sportive trout, or sly eel. The thirsty beast 
comes in vain to its channel. The good housewife finds 
some other retreat for her weekly task. The fibrous root 
draws no moisture from the stream. Boys sport in the 
empty channel, all fearless of the mighty current that once 
dashed against its banks, or flooded and moistened the 
plain. 

So a church organization may increase in societies, mem- 
bers, forms of worship, wealth, and worldly influence ; but, 
unless it have frequent supplies of grace, and increase in 
2 



18 INTRODUCTION. 

the knowledge of God, it will become absorbed in the ele- 
ments of the world and be utterly powerless for good. It 
will fail to give true instruction to the mind or point the 
thirsty soul to the fountain of life, where he may slake his 
thirst and be satisfied with the good things of God. 

Churches that would prosper must till the soil of soul and 
mind, and pray for frequent streams of grace. They must 
have new channels of light, joy, and usefulness breaking 
in upon them all along the way, as time sweeps on toward, 
the great ocean of eternity. As the main channel widens, 
it must deepen, and be filled with the pure and irresistible 
tide of truth. Outside pressure must be met and resisted 
by internal stability, life, and activity. 

This state can be maintained only by frequent and rigid 
drilling in first principles, —in their multitudinous theo- 
retical and practical application to outer and inner life. 
New phenomena, new circumstances, new conditions, and 
new developments are constantly presenting themselves in 
the strange progress of human events. Men want to know 
how to apply these principles or they will be continually 
misled. 

History corroborates the statement. Man placed in 
Eden glory did not long enjoy the enviable position 
assigned him by his Maker. Israel, though started right in 
the race of life, of empire, of religion, and of glory, soon 
cried for a king, not that they might be more like their 
God, but, forsooth, that they might be like the nations 
round about. They were kept plodding in their way only 
by the most severe scourging ; and even in the face of this 
they finally so declined in virtue as to become a lifeless, 
leafless, fruitless, dry, dead thing, fit only for the fires of 
God's wrath. 

The Christian church, whose foundation was laid by 
Christ himself, and established by the chosen twelve, soon 
grew powerful, and almost as soon grew corrupt. Even 
while the energetic and devoted Paul lived, he said, "The 
mystery of iniquity doth already work." I rarely read the 
nervous language of John the divine to the church at Eph- 
esus without having stirred within me the most peculiar 
feelings. Tears almost unbidden start. The heart throbs 



INTRODUCTION. 19 

strangely. See John on the Isle of Patmos ! The wild beasts 
are around him. The mad waves beat the rocky shore. He 
is happy withal. The Christian hero communes with God. 
He has a vision. He writes to his brethren. He praises 
them for their labor, their works, their patience, their oppo- 
sition to evil, their zeal in ferreting out hypocrites, and be- 
cause their strength is so renewed at the name of Jesus. 
But then follow burning words: "Nevertheless I have 
somewhat against thee, because thou hast left thy first love." 
How many who read these lines have left their first love? 
Has God reason to have something against thee, dear 
reader ? 

Where is Rome to-day? — Rome, on her seven hills? — 
Rome who ruled the world ? — Rome, who descended in a 
direct line from the apostles ? Do not all know her cor- 
ruptions ? 

The followers of the pious Menno Simon, in a few cen- 
turies, grew so formal as to drive an earnest-souled Martin 
Boehm from their communion. 

Can " United Brethren in Christ," and other devout 
Christians, hope to be exempt from the temptations which 
others have followed to their hurt? Reader, reject the 
tempting bait, maintain the old landmarks of God, and 
struggle forward to a higher and better life. You will have 
many temptations. Many a crisis will come. The strength 
of your principles will be tested. You are expected to be 
true to your trust. Disgrace not the cause you have 
espoused. You may go forward to something better, but 
go not back to something worse. 

THE DEMAND. 

Old forms, old ideas, and old systems do not meet the 
demands of the age. Men are outgrowing themselves, and 
everywhere the cry is coming up for something better. 

This work has been written to meet a want which has 
been felt by the author — felt most sensitively — for over ten 
years. It is a book mostly of foot-prints. The ground 
had been nearly all gone over before the printed form was 
thought of. Being in a large measure a record of experi- 



20 INTRODUCTION. 

ences and results in the stern and trying duties of life, it 
may serve the same purpose to others that it has to the 
author, — that of a hand-book or manual of principles. The 
book wells up from a great want in the author's own heart. 
It may help others who are in the same state of mind. 

During the ministrations of fourteen years, he has found 
the wants of many the same as his own. He writes for 
those whose yearnings after the truth have been, or may be, 
as his own. He writes because there is upon him a kind of 
inspiration; and time alone will tell whether the impulse be 
from above or below. 

Men want rallying points. So it has always been. A 
hero never wants admirers. This is a general truth. They 
gather around him as the filings of steel to the magnet. 
Confidence keeps the world moving, and is filling heaven 
with hosts of happy choristers. A great general rushes 
into his surprised and retreating army. His men rally, 
rout the enemy, and gain a glorious victory. A mighty 
host is marshaled under the name of Jesus, and the number 
is swelling every year. 

Men are social beings. They love to associate, and love 
that which ties them together. They want a bond of union, 
and without it they separate. They associate in art, agri- 
culture, literature, and religion. It is natural to ask, What 
keeps them together? A common bond will always unite. 
Without this, combinations break asunder. Inquiring 
minds, in religion, are not satisfied with a mere church or- 
ganization, forms of worship, meeting-houses, and stated 
services. These are necessary; but they are not all. A 
deeper thought awakens the heart. On what principles are 
these things based ? Whence came they, and how do they 
comport with the word of God ? Are they sufficient, in 
their present form, to accomplish all that is designed? 
Thus the mind reaches out and beyond itself, makes aggres- 
sive searches after truth, and comes back ladened with the 
richest spoils. Without solid reasonings and cardinal 
principles sueh inquiring and aggressive minds are not sat- 
isfied or safe. 

While Moses was with Israel, Joshua was not needed as 
a leader. Till Christ left his disciples, the Comforter came 



INTRODUCTION. 21 

not. Before Paul left the churches, he gave them the dog- 
mas to keep. When John could not be with the seven 
churches, he wrote them letters which remain to this day. 
Wherever the Christian religion goes, Christ and the Holy 
Bible are used as hero and creed. Christ, the Christian 
may worship ; the Bible, he may follow. 

These truths are applicable in a minor sense. We shall 
see. The influence of the Baltimore Church, its disciplin- 
ary regulations, Otterbein's impressive teaching, his execu- 
tive ability, his commanding powers, his pious and exem- 
plary life, met certain wants during his stay on earth. But 
his death caused a vacuum, and it was severely felt. There 
was a terrible waste, by which, during nine or ten years, 
we lost one half of our whole membership. A leader in 
Israel had fallen, and the shock was felt throughout the 
ranks. This, and the experience of others, taught us the 
necessity of some stronger bond of union. A general plan 
of co-operation was imperatively demanded. Something 
must be done or death must come. A rallying point was 
needed; a watch-word was wanted that similar spirits would 
recognize. Something was needed to awaken the energies 
and arouse to decided action. Having thus felt the neces- 
sity and importance of having a leader, our fathers chose 
that that leader should not be an erring man, but some- 
thing that would endure, and be a concentration of the 
will of the whole membership. 

They chose something that could travel quietly and 
cheaply all over the whole country, visit every house, and 
abide in every family. They took something whose words 
and principles could not be influenced by outside pressure, 
and whose voice would be the same to-morrow as to-day, 
and would not change unless they changed it; something 
which the people could read again and again, and apply 
whenever necessary. They chose something concise and 
scriptural, mild and firm, which might be handed down 
from sire to son, and which, not being considered infallible, 
might be subject to such changes as subsequent develop- 
ments of truth might indicate. So the General Confer- 
ence, called in 1815 by the voice of our people, formed, as 
they were instructed, in a manner not derogatory to the 



22 INTRODUCTION. 

word of God, a small hand-book, or manual, for the use of 
the churches. It was called a discipline. And a valuable 
acquisition it proved to be. It met the demand for the 
time. 

But a growing cause has new wants arising from year to 
year. So in twenty-two years there was a call for a more 
orderly statement of the principles of government. In 
1837-41 the Constitution was formed. Then came the de- 
mand for higher culture among us, and schools sprung up 
to meet the want. In 1853 came the " Home, Frontier, 
and Foreign Missionary Society," to satisfy the yearnings 
of many souls for the missionary work. The printing 
press was needed; it was called for, it came, and is doing 
us a noble work. The Sabbath-school cause has been called 
for, and is coming. There has been a cry for more church- 
houses; and the Church-erection Society arises to lend a 
helping hand. 

Our cause, though a hundred years old, is in its incipient 
stages. It is in its minority. Instead of having finished 
its mission, as some have vainly supposed, it has hardly 
commenced its work. It is a rising cause and it becomes 
us to understand ourselves, that we may work to a purpose. 
Our strength has never yet been half developed. But few 
are apparently conscious of the latent strength in this sys- 
tem. The times demand that this be made known. 

INSPIRITING. 

This book is meant to inspirit. The cause it espouses is 
a worthy one. But dark seasons come to the best of men. 
Every good cause has its Gethsemane. If times of depres- 
sion come, we should not give up in despair. A brighter 
day is coming. Christ says, " In the world ye shall have 
tribulation: but be of good cheer; I have overcome the 
world." No darker time can come to us than came to the 
disciples when their Master was laid away in the tomb. 
That was a time to try men's souls. 

In the darkest hours I have seen silver linings to the low- 
ering clouds. I have tried to chain them down as Frank- 
lin did the lightning of the skies. Here they are, bottled 



INTRODUCTION. 23 

up, and who wills may read. If men can not accomplish at 
once what they desire, they are disposed to become fretful 
and abandon the cause. But we should be patient, and 
" learn to labor and to wait." 

To be conscious of purity in motive, principle, and ac- 
tion is worth more than a world of ill-gotten gain, pow- 
er, and glory. "To be a doorkeeper in the house of 
God is better than to dwell in affluence in the tents of 
wickedness." How often do men take steps under discour- 
agements which they have cause to regret as long as they 
live. It is better to keep in the beaten track when the 
night is dark. When the day dawns we may sally forth in 
new paths. 

As my vows impel me "to. administer relief, to strengthen 
and direct those that are afflicted and labor under tempta- 
tion," I come, in God's name, with my mite, however 
small it may be, and throw it into the treasury of thought 
for the benefit of the human race. 

THE EXHIBITION. 

It has been thought proper that the world should have 
an opportunity of looking at our economy, our principles, 
our practices, our ultimate aims, in the light of our own 
representations. It is not likely that others will gather to- 
gether the fragments we have strewn along the pathway of 
history, arrange our principles in order, defend our positions, 
or make our influence to be felt in the world. Others find 
enough to do in their respective spheres. If it falls in 
their way they may give us a hasty glance, but if they do 
not see order, harmony, beauty, and strength, they pass on 
in their accustomed routine of action. 

Who will give us shape, if we do not 1 Who will give us 
literature, if we do not ? Who will advocate our princi- 
ples, if we do not? Who will gain us converts, if we 
cease our exertions? If our ground is maintained, we 
must maintain it ; if our banner is kept flying, we must 
hold it up to the breeze ; if our cause is to be improved, 
we must improve it; if our principles are wrought out into 
a symmetrical structure, our hands must perform the task; 



24 INTRODUCTION. 

if our mission is accomplished, we must accomplish it ; if 
this system is to be held up to the light and shown to the 
people, who so well qualified to do so as ourselves? 

I have walked through this ecclesiastical machinery^ 
noted its motive power, its principles, its construction, the 
more important parts of its working apparatus, and its 
standing peculiarities, and have thrown them together in 
groups with such remarks as were thought necessary to 
their understanding. It may serve as a hand-book to dis- 
pel the mystery that, in the minds of many, may hang 
about our origin, existence, organization, principles, opera- 
tions, influence, and purposes. 

UNION AND CO-OPERATION. 

The central thought which permeates this whole work, is 
Christian Union and Co-operation. In this respect it 
appeals to the great, warm, pulsing heart of Christianity 
everywhere. This is an old theme which is renewing itself 
every year, and is deservedly enlisting a great deal of at- 
tention at the present time. 

How can all Christians work together? This is a vital 
question, and one of vast importance. Many answers 
have been given, many theories started. My answer and 
theory will be found in this book. The theme gave a 
theory, the theory demanded development, and the de- 
velopment .required material. I must either originate ma- 
terial, or use such as came to hand. To do the former, one 
must create a new theory, and thus open the way to pro- 
duce a new schism in the body of Christ. This I dare not 
do, for there are too many divisions already. We should 
all seek to diminish rather than increase independent or- 
ganizations. I write to heal and not to harm, so a choice 
was made among existing orders. 

In the filling of the system, some may be inclined to call 
the book sectarian. I can not help it. I had to make an 
election, and have done so. I might have chosen some 
other system. Why this was not done the reader may be 
able to tell when he has finished reading the work. 

It is said that the Roman Catholics, certain parties among 



INTRODUCTION. 25 

the Congregationalists, the Baptists, the Disciples, the 
Christians or New Lights, and some others, propose plans 
for the union of all Christians. This is stated as though 
it were presumptuous in them to do so. There is nothing 
wrong in the act of presenting a plan, if it be done so as not 
to create division. How can we know which is the best un- 
less we examine all? If after a fair examination and a 
practical trial the system prove unsuccessful, or justly ob- 
jectionable, let it be modified or give place to something 
better. What is proved to be right, need not be lost. It 
may enter into some new form. Thus by eliminating the 
bad, cherishing the good, consolidating homogeneous ele- 
ments, and by co-operating when we can not consolidate, 
we may finally accomplish the end so devoutly to be wished 
for, namely, the union of all Christians, on a proper 
basis, in the glorious woik of bringing a lost world back to 
the favor and salvation of God. 

It is true that there are too many divisions already, and 
we should seek to diminish rather than to multiply them; 
yet it savors of selfishness, bigotry, and religious intoler- 
ance to refuse to hear what a man has to say on this ques- 
tion, or abuse him, simply because he may not. be of our 
own opinion. 

Here is the author's method of Christian unity \ Take it, 
and examine it carefully. You will doubtless find much of 
value and interest. You are expected to read with an un- 
biased mind. What is true, you can adopt; what is 
proved to be wrong, we hope to be willing to abandon. 
May the blessing of God rest upon us all and make us one 
in heart and life. 



A Plan of Christian Co-operation ; 

OR, 

THE UNITED BRETHREN IN CHRIST. 



A Review of their Origin and Progress, and Some of their Elementa- 
ry Principles. 



PART I.— Origin of this Plan. 



I. Religious Ancestry. 

Every order of Christian churches is doubtless 
pleased if it can find a connection, in spirit, at 
least, if not in direct succession, with the apostolic 
church. We think we can, with hut little difficulty, 
trace this happy relationship. Hence we claim, 
and not without reason, the Waldenses, the Bohe- 
mians, the United Brethren, and the Mennonites as 
our antecedents and ancestors. Reinerus Sacco, a 
bloody inquisitor of the thirteenth century, speaks 
of the Leonists or Waldenses as a sect which had 
existed for over five hundred years, and even ad- 
duces authors of note who date their origin back 
to the apostolic age. And I believe authors 
generally agree in ascribing to this people, under 
various names, great antiquity. The work under 
consideration also claims, and rightly, too, a wing 
of the Reformation, through Zwingle, Calvin, and 



28 CHRISTIAN CO-OPERATION 

the German Reformed churches; Luther, Melanch- 
ton, and the Lutheran churches ; John Knox and 
the Presbyterians. We appeal to veritable history 
in verification of these facts. Hence we have two 
ways of tracing our connection with the apostolic 
church. First, through the Roman Catholic, or 
mother church, as it is sometimes called ; second, 
through the Waldenses, or Protestant churches, as 
they are usually denominated. Rev. Philip Win. 
Otterbein, who organized the first church of this 
order, was a German Reformed. With him were 
associated many Lutherans and Presbyterians. 
These three orders sprung from the bosom of the 
Roman Catholic churches. Hence through this 
line we find our way very easily back to the times 
of Christ. Martin Boehm, who was the principal 
associate of Otterbein, was a Mennonite. With 
him came many of his Mennonite brethren, who, 
with their forefathers under different names, were 
Protestants of the purest type. And through this 
channel we also trace our connection with the 
apostolic church. These two parties, so much un- 
like, meeting in. the new world about one hundred 
years ago, embraced each other as brethren in the 
love of the blessed Master, threw down their preju- 
dices, their animosities, their unnecessary differ- 
ences, bearing with each other where they could 
not agree, and have been harmoniously co-operating 
ever since, and expect to continue so to do to the 
end of time. The manner in which these elements 
were brought together, the means by which they 
are kept from separating, their mode of absorbing 
minor elements, and how they are doing such a 
great work for God and humanity, I propose 
showing in this work. 

The mercy of the one party met the truth of the 
other. The righteousness of the one system and 



IN ACTUAL LIFE. 29 

the peace of the other have kissed each other. And 
as they embrace each other, they exclaim, "We are 
brethren," for we have a common Father in heaven, 
and the same mother — the church of Jesus Christ. 

"Let party strifes no more 

The Christian world o'erspread, 
Gentile and Jew, and bond and free, 
Are one in Christ, their head." 



II. The Reformation. 

Wickliffe had come forth as the "morning star ot 
the Reformation ;" discreet Zwingle had spoken 
from the recesses of the Alps ; bold Luther had 
flung the arrows of truth, deeply dipped in faith 
and prayer, at the See of Rome, had set Witteuiburg 
on fire, and dared boldly to confront the Diet of 
Worms with these noble words : "Let me then be 
refuted and convinced by the testimony of Script- 
ure, or by the clearest arguments ; otherwise I can 
not, I will not recant ; for it is neither safe nor ex- 
pedient to act against conscience. Here I take 
my stand. I can do no otherwise. So help me 
God ! Amen." The glorious fruits of the Refor- 
mation, under Wickliife, Luther, Zwingle, Menno 
Simou, Calvin, and Melancthon, had been gracious- 
ly tasted. The precincts of the Church of Rome 
had been invaded. She found it impossible to quell 
the spirit of the Bohemians, for that spirit was al- 
most everywhere developing itself. England, Switz- 
erland, the German states and Holland, were free 
from the papal yoke. The reformers had struck 
into the very heart of oppression, and freedom was 
unfolding anew her wings. Intellectual and relig- 
ious liberty began to show signs of health and vig- 



30 CHRISTIAN CO-OPERATION 

orous growth. If the church was not entirely 
disenthralled from the doctrinal errors, the worldly 
spirit, the blighting influences of the papal hie- 
rachy, she had power and spirit to contend with 
her hoary-errored foes. 



III. The Christian World. 

Each succeeding reformation soon needs reform- 
ing. Such is the natural and lamentable tendency 
of the human heart "to evil, only evil, and that 
continually." This was one powerful influence the 
church had to contend with wheu emerging from 
the darkness of priestcraft. And so it is yet. But 
from almost heathen darkness and the grossest re- 
ligious superstition to the true light and freedom 
of the gospel was not but one bound. This would 
have been unnatural. The dust and clouds of the 
dark ages hung to them and around them even 
when they could throw their arms on high and cry, 
Victory ! victory ! over the beast. Christianity had 
accomplished a great work in throwing oft* the re- 
ligious and political shackles of Rome. In this she 
rejoiced, and so did not feel disposed to be bound 
tightly by ecclesiastical discipline from any source. 
The liberty of the conscience seemed to be a car- 
dinal doctrine, especially to those who had been in 
any way oppressed. The Lutherans, not having 
been brought up to a truly evangelical standard ot 
doctrine aud discipline, were relapsing into the for- 
malities ot the mother church. The Church of 
England was a stupendous, a strong establishment, 
but in it spirituality was at a heavy discount. The 
conduct of many of its pastors was disgraceful to 
the cause of Christ. The German Reformed, while 



IN ACTUAL LIFE. 31 

urging on educational and missionary operations to 
some extent, were greatly lacking in deep piety. 
The Mennonites, while preserving the purity of 
their doctrines, had lost, in a great measure, their 
spirituality. The Baptists were doing a good work, 
but seem to have been controlled considerably by 
surrounding elements. Presbyterianism was the 
state religion in Scotland. It had the sweetest 
simplicity of worship, but was troubled with two 
or three secessions which did not better the spirit- 
ual condition of its people. The Quakers, under- 
taking to reform England, had been carried to the 
extremes of acting or not acting, just as the spirit 
moved. This was ultra spirituality. Many of them 
came to America under Wm. Penn, and wielded a 
powerful influence in molding the opinions of the 
American people, especially in the State of Penn- 
sylvania. They were rigid moralists, favorable to 
education, opposed to religious intolerance, to all 
carnal warfare, to oaths, and to any undue respect 
paid to persons, by which the equality of all men 
might be destroyed, and the spirit of aristocracy 
fostered. The Puritans, be it spoken to the shame 
of Protestant England, were compelled to embark 
to a new continent to enjoy what here they found, 
and what they here bequeathed to a grateful nation, 
"Freedom to worship God." The Wesleys, under 
the reign of George II., in 1729, had commenced 
that gracious work, which, being extended to 
America in 1765-6, has had such a glorious career. 
But notwithstanding all this there was a wide waste 
of sin, a wilderness of error, and a deep spiritual 
darkness existing almost everywhere, enough to 
call forth the best energies of the whole Christian 
church. The world was ripe to the harvest. We 
see a few Germans in the states of Pennsylvania, 
Maryland, and Virginia casting in the sickle, and his- 
tory with eternity will tell the reward of their labors. 



32 CHRISTIAN CO-OPERATION 

IV. A Pioneer Movement. 

This, then, is not a child of foreign birth. It is 
no exotic plant. It was early planted on the free, 
fresh soil of happy Columbia, and sprung up amid 
the soul-trying times and stern realities of pioneer 
life. Except the New School Presbyterians, organ- 
ized in 1741, and since reunited with the Old School, 
we are the oldest religious order of American 
origin. Other churches, it is true, existed here be- 
fore us, but they had been organized in foreign 
lands and brought with them their respective forms 
of government and systems of theology. Being 
organized under aristocratic and regal rule, they 
very naturally imbibed, more or less, the feelings, 
principles, ideas, and theories of those times and 
governments. This the history of the churches of 
that day will amply corroborate. With reference 
te the Presbyterians, I will quote from Dr. Joseph 
Belcher : "One grand principle which those who are 
usually called The New School Presbyterian Church 
strenuously contend for is, that Presbyterianism in 
this country was not originally constructed on any 
foreign model, but that it brought with it a liberal 
spirit, ready to conform to the spirit of the times, 
and to the more free institutions which were always 
expected in our own happy land, even from the 
landing of the pilgrim fathers. And in account- 
ing for the separations which have more than once 
marked the history of Presbyterianism in the 
United States, they attribute very much of the evil 
to the prevalence of a dominant party, who, when- 
ever they were able, were resolved on maintaining 
a rigid system, and to expel those from their midst 
who claimed more liberty than they possessed. It 
is contended that there never was a period in the 
history of the Presbyterian Church in this country 



IN ACTUAL LIFE. 33 

when it did not contain a considerable number of 
men striving for a modified system, blending with 
the ancient Puritans, rather than the severe forms 
contended for by others," I observe here, first, 
that there was a dominant party adhering to a rigid 
system ; secondly, that the conflict of old with new 
ideas produced schisms; thirdly, that the more lib- 
eral party were striving for a modified system. 

From all trammels of association, system, and doc- 
trine this pioneer church-order claims to be free. She 
had no schism to heal, no ecclesiastical or episcopal 
nod to obey, no liturgy to cramp her energies, no 
consolidated government to give her immediate in- 
fluence and success^ no institutes" to shape her 
theological opinions, no political influence to court. 
She was a colony cast into a wilderness, with but 
little education, few books, no schools, and no 
system established, — thus left with the Bible and 
themselves to shape their own destiny. 



V: A New Effokt. 

We then behold a new religious order established 
in a new country, away from foreign influences, 
based on what the founders, left to the free exercise 
of their own judgments, conceived to be right. 
The truths and principles and doctrines in it are 
not claimed to be new ; but the rise, the surround- 
ings, the developments of this body are all new. 
It was a new country, a new start, a renewed spirit, 
a new organization, a new effort at exhibiting the 
spirit, the teachings, and the practices of the word 
of God. Here we behold men, mind, and truth 
untrammeled by political power, arbitrary edicts, 
or the chains of ecclesiastical councils, striking 
3 



34 CHRISTIAN CO-OPERATION 

t 

out in the unbroken wilderness, in new and untri- 
ed paths of human thought and action. Where 
"westward the car of empire moves," we see churches 
springing up, with the great future spread out hope- 
fully before them in the march of human progress. 
It will doubtless be interesting to observe the out- 
growth of their principles and their development, 
the conclusions to which they arrive, the influence 
they wield, and the character of the history they 
are making. 



YI. The First Church. 

Let us turn aside from the din and bustle of outer 
life to the first church of the United Brethren in 
Christ. In 1774, two years before the Declaration 
of Independence by the American colonies, a soci- 
ety, then called the "Evangelical Reformed Churchy' 
was organized in Baltimore, Maryland, by Philip 
Wm. Otterbein, a learned German divine, born in 
Nassau, Dillenburg, Germany, June 4th, 1726. He 
came to America in 1752 as a missionary, under the 
auspices of the Reformed churches. After labor- 
ing in that. connection twenty-two years, dead for- 
mality, religious bigotry, blind intolerance, and 
theological error compelled him to organize an 
independent church, differing essentially from 
those for whom he had been laboring — a church 
of which he was pastor to the day of his death 
— a church which afterward stood in fraternal 
fellowship with various other churches in the 
vicinity — a church whose rules have in a large 
measure been incorporated in the following sys- 
tem — a church still recognized by us, and of 
which we are justly proud. 

There is a charm about this grand old church, now 



IN ACTUAL LIFE. 35 

venerable with age and all the holy associations of 
a century, which makes us long to linger about its 
portals. What memories come and go ! There it 
stands endowed with the vigor of youth, and is 
renewing itself from year to year, improving its 
talents, that it may render a joyous account when 
the Master comes to make his reckoning with 
the stewards. There it stands as a monument 
to the grace of God, and the pious industry of 
its now sainted founder. The old church-book 
is a valuable document. Hence we copy it here 
entire, as translated by the late Rev. Henry Gr. 
Spayth from the original German manuscript. 



VII, The Church-Book of the Evangelical Re- 
formed Church. 

HOWARD'S HILL, BALTIMORE. 

In the Name of the Triune God: Amen. 

In the year 1771, there stood in the Reformed 
Church in Baltimore, a preacher by the name 
of Faber; but, forasmuch as said Faber was not 
in fellowship with the Reformed preachers in 
Pennsylvania, that is, he was not a member of 
the Coetu Pennsylvania, and likewise led an of- 
fensive life, a division took place in this church. 
In the month of October of said year, the said 
Reformed preachers met in Reading, Pa., where 
deputies from both parties of this divided church 
attended. Here it was resolved to dismiss said 
Faber, which was done. Both parties agreed 
now, unitedly, to call a preacher from the ccetus, 
and to offer this call to Mr. Bluhmer: this was 



36 CHRISTIAN CO-OPERATION 

done, but the call was not accepted by him. 
The ccetus now resolved to send to the Balti- 
more church, a preacher from among the four 
who, at that time, according to letters from 
Holland, were on their way, and now daily ex- 
pected. In the meantime, there came to Penn- 
sylvania W. Wallauer, whom the synod of Hol- 
land had not sent. The opposite party, without 
saying a word to the other party, contrary to the 
agreement and the resolve of the ccetus, brought 
him away, and received him as their preacher. 
But at the next ccetus, which was held in the 
year 1772, deputies from both parties attended; 
and the ccetus protested against Wallauer, and 
the conduct of his party, and declared that they 
could take no further notice of them. Scarcely 
any hope being now left of a re-union, the re- 
maining members of this church found them- 
selves under the necessity of looking about for 
another preacher, and of forming a church for 
themselves. A call was made to William Otter- 
bein, who then stood in the Reformed Church in 
York; but he refused because of the disorgan- 
ized condition of the congregation ; but, after 
repeated solicitations, he expressed a willingness 
to accept, provided the ccetus should give con- 
sent. At the next ccetus, deputies from both 
parties appeared again, and, before a final action 
was taken in the matter with Otterbein, a union 
took place, and William Hendel was proposed as 
preacher, to which the deputies of both parties 
consented. But, a few days after the return 
home of the deputies, the opposite party reject- 
ed the proposition, and all to which their deputies 
had pledged themselves. The division was now 
greater than at any former period. The pros- 
pect of a re-union entirely vanished, and the 



IN ACTUAL LIFE. 37 

members of this church, who had before addressed 
William Otterbein, saw the absolute necessity of 
forming a church for themselves; and they gave 
Otterbein a new call, which he finally accepted; 
and subsequently, in the year 1775, it was, by 
the coetus held in Lebanon, confirmed. 

Article 14. After due consideration, the coetus 
deems it proper (good) that Domine Otterbein 
continue in his pastoral office. From report, it 
appears that his labors are blest, and the oppos- 
ing party cease the strife. 

Conrad Bucher, Sec. pro tem. 



CHURCH-BOOK. 

William Otterbein came to Baltimore, May 
4th, 1774, and commenced his ministerial work. 
Without delay, and by the help of God, he be- 
gan to organize a church, and, as far as it was 
possible for him, to bring it within the letter 
and the spirit of the gospel. Such disciplinary 
church rules as were needful, were, therefore, 
from time to time, adopted, made known, and 
the importance of keeping them earnestly en- 
joined. 

But the afjlicting and long-continued war, and 
the dispersion, on account of the same, of many 
of its members into the interior of the country, 
prevented those rules from being written in a 
book for their preservation. 

But through and by the goodness of God, 
peace and quietness being restored, and the 
gathering together of former members, with a 
considerable addition of new members, the Church 
finds herself, at this time, considerablv increased. 



38 CHRISTIAN CO-OPERATION 

Therefore, it is unanimously concluded and or- 
dained, by the whole church, to bring the Con- 
stitution and ordinances of this church into 
the following form, which we hold as agreeing 
with the word of God; and for their perma- 
nency and perpetual observance, herewith record 
and preserve. 

By the undersigned preacher and members 
which now constitute this church, it is hereby 
ordained and resolved, that this church, which 
has been brought together in Baltimore, by the 
ministration of our present preacher, W. Otter- 
bein, in future, consist in a preacher, three 
elders, and three deacons, an almoner and church 
members, and these together shall pass under 
and by the name — The Evangelic Reformed 
Church. 

2d. No one, whoever he may be, can be 
preacher or member of this church, whose walk 
is unchristian and offensive, or who lives in some 
open sin. (I. Tim. iii. 1-3; I. Cor. v. 11-13.) 

3d. Each church-member must attend faith- 
fully the public worship on the Sabbath day, and 
at all other times. 

4th. This church shall yearly solemnly keep 
two days of humiliation, fasting, and prayer, 
which shall be designated by the preacher; one 
in the spring the other in the autumn of the 
year. • < 

5th. The members of this church, impressed 
with the necessity of a constant religious exer- 
cise, suffering the word of God richly and daily 
to dwell among them (Col. iii. 16; Iieb. iii. 13 ; x. 
24, 25), resolve that each sex shall hold meetings 
apart, once a week, for which the most suitable 
day, hour, and place, shall be chosen, for the 
males as well as the females: for the first, an hour 



IN ACTUAL LIFE. 39 

in the evening, and for the last, an hour in the 
day time, are considered the most suitable. In 
the absence of the preacher, an elder or deacon 
shall lead such meeting. 

(a.) The rules for these special meetings are 
these : No one can be received into them who 
is not resolved to nee the wrath to come, and, by 
faith and repentance, to seek his salvation in 
Christ, and who is not resolved willingly to obey 
the disciplinary rules, which are now observed 
by this church, for good order, and advance 
in godliness, as well as such as in future may 
be added by the preacher and church Vestry; yet, 
always excepted, that such rules are founded on 
the word of God, which is the only unerring 
guide of faith and practice. 

(b.) These meetings are to commence and end 
with singing and prayer ; and nothing shall be done 
but what will tend to build up and advance godliness. 

(c.) Those who attend these special meetings 
but indifferently, sickness and absence from home 
excepted, after being twice or thrice admonished, 
without manifest amendment, shall exclude them- 
selves from the church (yersamlung). 

(d.) Every member of this church [who is the 
head of a family] should fervently engage in pri- 
vate worship ; morning and evening pray with 
his family; and himself and his household attend 
divine worship at all times. 

(e.) Every member shall sedulously abstain from 
all backbiting and evil- speaking, of any person, or 
persons, without exception, and especially of his 
brethren in the church. (Rom. xv. 1-3 ; II. Cor. 
xii. 20 ; I. Peter ii. 1 ; Ja. iv. 11.) The transgres- 
sor shall, in the first instance, be admonished 
privately; but, the second time, he shall be openly 
rebuked iu the class-meeting. 



40 CHRISTIAN CO-OPERATION 

(/.) Every one must avoid all worldly and 
sinful company, and, to the utmost, shun all 
foolish talking and jesting. (Ps. xv. 4 ; Eph. v. 
4-11.) This offense will meet with severe church 
censure 

(g.) No one shall be permitted to buy or sell 
on the Sabbath, nor attend to worldly business; 
not to travel far or near, but each spend the day 
in quietness and religious exercises. (Isa. lviii. 
13, H.) 

(A.) Each member shall willingly attend to 
any of the private concerns of the church, when 
required so to do, by the preacher or Vestry ; 
and each one shall strive to lead a quiet and godly 
life, lest he give offense, and fall into the con- 
demnation of the adversary. (Matt. v. 14-16 ; 
I. Pet. ii. 12.) 

6th. Persons expressing a desire to commune 
with us at the Lord's table, although they have 
not been members of our church, shall be ad- 
mitted by consent of the Yestry, provided that 
nothing justly can be alleged against their walk 
in life ; and more especially when it is known 
that they are seeking their salvation. After 
the preparation sermon, such persons may declare 
themselves openly before the assembly ; also, that 
they are ready to submit to all wholesome dis- 
cipline; and thus they are received into the 
church. 

7th. Forasmuch as the difference of people 
and denominations end in Christ (Rom. x. 12; Col. 
iii. 11), and availeth nothing in him but a new 
creature (Gal. vi. 13-16), it becomes our duty, ac- 
cording to the gospel, to commune with, and 
admit to the Lord's table, professors, to whatever 
order, or sort, of the Christian church they be- 
long. 



IN ACTUAL LIFE. 41 

8th. All persons who may not attend our 
class-meetings, nor partake of the holy sacra- 
ment with ns, bnt attend our public worship, 
shall be visited, by the preacher, in health and 
in sickness, and on all suitable occasions. He 
shall admonish them, baptize their children, at- 
tend to their funerals, impart instruction to their 
youths ; and, should they have any children, the 
church shall interest herself for their religious 
education. 

9th. The preacher shall make it one of his 
highest duties to watch over the rising youth, 
diligently instructing them in the principles of 
religion, according to the word of God. He 
should catechise them once a week ; and the 
more mature in years, who have obtained a 
knowledge of the great truths of the ^gospel, 
should be impressed with the importance of 
striving, through divine grace, to become worthy 
recipients of the holy sacrament. And in view 
of church membership, such as manifest a desire 
to this end, should be thoroughly instructed for 
a time, be examined in the presence of their par- 
ents and the Vestry, and, if approved, after the 
preparation sermon, they should be presented 
before the church, and admitted. 

1 Oth. The church is to establish and maintain 
a German school, as soon as possible; the Vestry 
to spare no effert to procure the most competent 
teachers, and devise such means and rules as will 
promote the best interests of the school. 

11th. That, after the demise or removal of the 
preacher, the male members of the church shall 
meet, without delay, in the church edifice, and, 
after singing and prayer, one or more shall be 
proposed by the elders and deacons. A majority 
of votes shall determine the choice, and a call 



42 CHRISTIAN CO-OPERATION 

shall be made accordingly; but, should the 
preacher on whom the choice falls, decline the 
call, then, as soon as possible, others shall be 
proposed, and a choice made. But here it is 
especially reserved, that, should it so happen that 
before the demise or removal of the preacher, 
his place should already have been provided for, 
by a majority of votes, then no new choice shall 
take place. 

12th. No preacher shall stay among us who 
is not in unison with our adopted rules, and order 
of things, and class- meetings, and who does not 
diligently observe them. 

18th. No preacher can stay among us who 
teacheth the doctrine of predestination (Gnaden- 
wahl), or the impossibility of falling from grace, 
and who holdeth them as doctrinal points. 

14th. No preacher can stay among us who 
will not, to the best of his ability, care for the 
various churches in Pennsylvania, Maryland, and 
Virginia, which churches, under the superintend- 
ence of William Otterbein, stand in fraternal 
unity with us. 

15th. No preacher can stay among us who 
shall refuse to sustain, with all diligence, such 
members as have arisen from this or some other 
churches, or who may yet arise, as helpers in the 
work of the Lord, as preachers and exhorters, 
and to afford unto them all possible encourage- 
ment, so long as their lives shall be according 
to the gospel. 

16th. All the preceding items (punckte) shall 
be presented to the preacher chosen, and his 
full consent thereto obtained, before he enters on 
his ministry. 

17th. The preacher shall nominate the elders 
from among the members who attend the special 



IN ACTUAL LIFE. 43 

meetings, and no others shall be proposed; and 
their duties shall be made known unto them, by 
him, before the church. 

18th. The elders, so long as they live in ac- 
cordance with the gospel, and shall not attempt 
to introduce any new act contrary to this con- 
stitution and these ordinances, are not be dismiss- 
ed from their office, except on account of debil- 
ity, or other cause : should any one desire it, 
then, in that case, or by reason of death, the 
place shall be supplied by the preacher, as al- 
ready provided. 

19th. The three deacons are to be chosen year- 
ly, on New-year's-day, as follows : 

The Vestry will propose six from among the 
members who partake with us of the holy sacra- 
ment. Each voter shall write the names of the 
three he desires for deacon, on a piece of paper, 
and, when the church has met, these papers shall 
be collected, opened, and read, and such as have 
a majority of votes shall be announced to the 
church, and their duties made know unto them, 
by the preacher, in presence of the church. 

20th. The almoner shall be chosen at the 
same time, and in the same manner, as the 
deacons, who, at the next election, will present 
his account. 

21st. The preacher, elders, and deacons, shall 
attend to all the affairs of the church, compose 
the Church Yestry, and shall be so considered. 

22d, All deeds, leases, and other rights c©n- 
cerning the property of this church shall be 
conveyed, in best and safest manner, to this 
church Vestry, and their successors, as trustees 
of this church. 

23d. Should a preacher, elder, or deacon be 
accused of any known immorality, and, upon the 



44 CHRISTIAN CO-OPERATION 

testimony of two or three credible witnesses, 
the same should be proven against him, he shall 
be immediately suspended ; and, until he gives 
sure proof of true repentance, and makes open 
confession, he shall remain excluded from this 
church. The same rule shall be observed and 
carried out in relation to members of the church 
who may be found guilty of immoral conduct. (I. 
Cor. v. 11-13; I. Tim. v. 20 ; Tit. iii. 10.) 

24th. All offenses between members shall be 
dealt with in strict conformity with the precepts 
of our Lord. (Matt, xviii. 15-18.) No one is, 
therefore, permitted to name the offender, or the 
offense, except in the order prescribed by our 
Savior. 

25th. ~No member is allowed to cite his brother 
before the civil authority, for any cause. All dif- 
ferences shall be laid before the Vestry, or each 
party may choose a referee from among the mem- 
bers of the church, to whom the adjustment of 
the matter shall be submitted. The decision of 
either the Vestry or referees shall be binding on 
each party ; nevertheless, should any one believe 
himself wronged, he may ask a second hearing, 
which shall not be refused. This second hearing 
may be either before the same men, or some 
others of the church ; but whosoever shall refuse 
to abide by this second verdict, or, on any occasion, 
speak of the matter of dispute, or accuse his 
opponent with the same, excludes himself from 
the church. 

26th. The elders and deacons shall meet four 
times in the year, namely, the last Sabbath in 
March, the last Sabbath in June, the last Sabbath 
in September, and the last Sabbath in December, 
in the parsonage house, after the afternoon service, 
to take the affairs of the church into consideration. 



IN ACTUAL LIFE. 45 

27th. This constitution and these ordinances 
shall be read every New-year's-day, before the 
congregation, in order to keep them in special 
remembrance, and that they may be carefully 
observed, and no one plead ignorance of the same. 
28th. We, the subscribers, acknowledge the 
above- written items and particulars, as the ground- 
work of our church, and we ourselves, as co-mem- 
bers, by our signitures, recognize and solemnly 
promise religious obedience to the same. 

William Otterbein, Preacher. 
Lehard Herbach, "") 
Henry Weitner, V Elders. 
Peter Hofman. J 
Philip Bier, | 

William Baker, K Deacons. 
Abraham Lorsii. J 
Baltimore, January 1st, 1785. 



VIII. This Work a Development. 

This work, from its incipiency to the present 
time, has been a growth. God, and not man, has 
guided our steps. We have felt our way, as the 
vine puts out its tendrils to find something to which 
it may cling, as it climbs toward the sun, not know- 
ing always where we would be led, or on what we 
would finally rest. We started in the race with no 
definitely prescribed line of policy, except to do 
right, to love God, and follow the light as it came. 
Faith in the providences of God was an essential 
element. We had no Moses to settle and enforce a 
divine line of conduct, and supply all that might 
be needed during a series of years; no Confucius 
to bend, shape, and mold everything into a perma- 



46 CHRISTIAN CO-OPERATION 

nent form by his religion, philosophy, and litera- 
ture ; no Lycnrgus to travel through the nations for 
information, to establish a new and excellent code 
of laws, hold the reigns of government until they 
were in effective operation, and then to make them 
perpetual, swear all the citizens of the state to keep 
the laws till his return, and then go away and 
never come back, but die voluntarily of starvation. 
We had no Constantine the great, no Knox, no 
Luther, no King Henry VIII., or no Wesley, to 
mature, on the eastern continent, a plan of church 
government which being transported to America 
would be all ready for use. We received no settled 
line of policy from the East. We arose amid the 
uncouth elements of a new country. We had to 
cut our own way, build our own roads with such 
material as we could command, and shape our own 
ideas. Being dissatisfied with much of the past, 
we could not choose any one system the world then 
presented. Knowing the delusions of men, and 
their fallibility, we could not adopt any system 
permanently until we had seen it tried. We could 
not do better than to choose carefully, move slowly, 
observe the trials of others, make experiments, 
retrace our steps when we had gone wrong, and 
correct what we found to be erroneous. This, 
I think, is the true course to be pursued; but it is, as 
any one may see, necessarily slow. We wisely 
chose this course, and we have before us the 
result. 



IX. Among- the Germans. 

Our early labors were almost wholly confined to 
the German-speaking population in America. Be- 



IN ACTUAL LIFE. 47 

fore 1813 the name of no English minister appears 
upon any of the conference journals. It was not 
till several years afterward, about 1825, that these 
churches became in any great degree Englicised. 
In America, the English language has always pre- 
dominated. The laws, literature, news, religious 
exercises, and schools, generally speaking, have 
been English. "Consequently," says John Law- 
rence, " in almost every place, there was a demand 
for preaching in the English language; and this 
demand was especially urgent in those communi- 
ties where a new religious life had been awakened 
by the United Brethren Evangelists. This especial 
urgency was owing to two facts : 1. The convert- 
ed children of the very best United Brethren fam- 
ilies, having received an English education, desired 
to hear preaching in the English language. 2. In al- 
most every community where the German fathers 
planted societies, persons were awakened and con- 
verted who could understand the German language 
but imperfectly, if at all ; and such persons would 
naturally be very anxious, on their own account, as 
well as for the sake of their children and English 
neighbors, to secure evangelical preaching in the 
English language." 

The German mind, which is deep and slow in its 
operations, was easily outstripped by the indomit- 
able and energetic English, under the systematic 
leadership of the Wesley's. Besides this, the fathers 
clung fondly to their vernacular as long as they 
could ; and rather than sacrifice the sweet tongue 
in which they were born and reared they would 
see their children go elsewhere, and join English- 
speaking churches which held to the doctrine of 
vital piety. " What is the difference," said they, 
"where our children join, if they are only good 
Christians ?" This simple-hearted generosity has 



48 CHRISTIAN CO-OPERATION 

ever characterized United Brethren in Christ. It is 
the leaven which is leavening the whole lump. 

This state of things put the English-speaking 
churches some twenty to twenty-five years in ad- 
vance of us. If ever we regain the loss, we must 
awaken our energies and quicken our pace. It 
would he wicked, indeed, to desire the progress of 
our neighbors to be checked, that we might over- 
take them. 

Nobody is really to blame for this state of 
things. And we should not envy those who have 
had early advantages which we did not enjoy. If 
others have had the fortune to lead in many public 
enterprises, it is surely no misfortune to us to have 
moved in a humbler sphere, and should be no 
ground for discouragement, or humiliating reflec- 
tions. We should, as Christians, rather view the 
hand of God in this, and humbly adore him who has 
kept us from the contaminating influences of pop- 
ular evils, until we became more established in our 
principles, and better able, by the grace of God, to 
resist the tides of sin which may seek to drift in 
upon our ranks. Let us but do our duty faithfully, 
follow the guidance of the Spirit, learn the lessons 
experience teaches, and God will help us to accom- 
plish our work. 



X. The Necessity. 

This organization was a necessity. A want was 
felt which it supplied. It came to meet a public 
demand which was made in religious circles. It 
does not appear to have been the primary object of 
the originators of this movement to form a new 
order of churches. The purpose grew upon them, 



IN ACTUAL LIFE. 49 

and was demanded at their hands. Their central 
and all-absorbing thought was to save as many 
souls as possible, and show forth the declarative 
glory of God. They knew not, nor cared to know, 
vain ambition, selfishness, or disappointed aspira- 
tion. Higher motives than renown prompted them 
to action. They had " respect unto the recompense 
of reward." Otterbein, Boehm, Geeting, Newcomer, 
Senseny, and their co-laborers saw the fruit of their 
toil on every hand. Through them, as instrumen- 
talities, hundreds of souls were truly converted 
to God. These found homes, at first, as best they 
could, in existing organizations. But they were 
ill at ease. They found they had homes but in 
name. For each other, and those who had led 
them into the light, they had the highest esteem 
and the tenderest sympathy. Though their theo- 
logical and ecclesiastical opinions, their training 
and habits, had been and still were quite diversified, 
some having been worldlings, some German Re- 
formed, some Mennonites, some Lutherans, and 
some Presbyterians, yet they easily affiliated, and 
united in demanding an organization. Their cry 
was, to be marshaled under their true leaders. 
With surprising alacrity they became one, and 
spake with a voice which these American pioneers 
in spirituality could not resist. They were united 
in societies, very loosely, without regular pastors, 
in private houses, in school-houses, with but few 
church-officers and fewer church-houses. 

These pious men gathered together the fruits of 
their labors, as though they had not one spark of 
ambition as to the future and separate influence of 
their work. Their actions seemed to say, If this 
is anything more than a temporary organization, 
Providence will raise up men to take care of its 
interests. But it seems that the necessity which 
4 



50 CHKISTIAN CO-OPERATION 

caused her first to take a separate form, has caused 
her to live and grow into a more compact body. Her 
ideas becoming better digested, her lines more boldly 
drawn, her objects more clearly understood, and her 
government more concentrated and steadily ad- 
ministered, charity was extended to her by the 
churches. 

At one time it was fondly hoped that she would 
be absorbed by the other churches. But it seems 
that there was a demand somehow which none of 
those churches, nor all of them, supplied. To such 
minds these churches offer facilities not found else- 
where. And, without any effort, those who are 
agreed find themselves walking together. This so- 
ciety has lived, I ween, not by any motive of self- 
interest, not by any nicely-adjusted economy, not by 
the human equilibrium of her parts, not by the fore- 
sight of a Lycurgan lawgiver, but by the simple 
power of affinity. Like the army in battle, her 
ranks have been thinned by the arrows of death; 
and she has filled them up again, not by drafting 
or proselytism in its looser sense, but by the gen- 
tle principle of attraction. 

The call for her existence will not likely soon 
cease. Her origin in the German type of mind, 
which is slow, deep, and exact, the comprehensive 
and radical elements in her composition, the slow- 
ness of her growth, and her obstinancy in resist- 
ing what she conceives to be wrong, betoken for 
her a long life and a glorious future. Fully de- 
velop her principles, properly adjust her economy, 
concentrate her energies, arouse her to action, and 
the world will soon lie at her feet. Many do not 
look at her in this light. Hence they are not en- 
thusiastic for her, or they find homes elsewhere. 
The composition of their natures, their mental 
development, their soul-convictions, are such 



IN ACTUAL LIFE. 51 

that they feel satisfied with another state of things. 
They live and die and go to heaven without her. 
But her work is not alone in her own connection. 
Her influence is to he spread abroad as a sweet fra- 
grance wherever she goes. Not greatness, but 
goodness is her mission. Will ever the necessity 
for goodness cease ? There is a time, a day, a pur- 
pose for every good thing. Her " golden age " is, 
doubtless, in the future. The promise of Israel's 
deliverance was on record over four hundred years 
before its fulfillment; and that people came to the 
zenith of their glory under Solomon about five 
hundred years after the deliverance. 

Great enterprises develop slowly. I suppose it 
is not absolutely necessary for men to be so long 
in accomplishing the designs of Heaven ; but on 
account of their dullness, it often takes them a 
long time to learn what God would teach them. 
Let us strive to do our work well, and leave glory 
and greatness in the hands of God to distribute 
when and where it seemeth good in his sight. If 
he has better things in reservation for us than we 
have as yet enjoyed, let us but do our duty and be 
true to our trust, and he will bestow them at the 
proper time. If not, let us be content to toil on 
amid wind and wave, till all are " united in Christ," 
and a brighter dispensation dawns on a disordered 
world. 



XI. The Expansion and Consolidation 

In the eighteenth century it pleased the Lord 
our God to awaken persons in different parts 
of the world, who should raise up the Christian 
religion from its fallen state and preach the 
gospel of Christ crucified in its purity. 



52 CHRISTIAN CO-OPERATION 

About the middle of the said century the Lord in 
mercy remembered the Germans in America, who, 
living scattered in this extensive country, had but 
seldom an opportunity to hear the gospel of a 
crucified Savior preached to them in their native 
language. 

Among others, he raised up William Otterbein 
and Martin Boehm, in the State of Pennsylvania, 
and George A. Geeting, in the State of Maryland, 
armed them with spirit, grace, and strength to 
labor in his neglected vineyard, and to call, among 
the Germans in America, sinners to repentance. 
These men obeyed the call of their Lord and Mas- 
ter. Their labors were blessed, and they establish- 
ed in many places excellent societies and led many 
precious souls to Jesus Christ. Their sphere of 
action spread more and more, so that they found it 
necessary to look about for more fellow-laborers 
to engage in the vineyard of the Lord, lor the har- 
vest was great and the laborers but few. The Lord 
called others, who were willing to devote their 
strength to his service. Such, then, were accepted 
by one or other of the preachers as fellow-laborers. 

The number of members in the society in differ- 
ent parts of the country continued to increase from 
time to time, and the gracious work of reformation 
spread through the states of Pennsylvania, Mary- 
land, and Virginia. Several great meetings were 
appointed and held annually. On such occasions 
Otterbein would hold particular conversations with 
the preachers then present, and represent to them 
the importance of the ministry and the necessity of 
their utmost endeavors to save souls. At one of 
these meetings it was resolved to hold a conference 
with all the preachers, in order to take into con- 
sideration how and in what manner they might 
be most useful. 



IN ACTUAL LIFE. 53 

The first conference was held in the city of 
Baltimore, Maryland, in the year of our Lord, 
1789. The following preachers were present: 

Wra. Otterbein, Martin Boehm. Geo. A. Geet- 
ing, Adam Lehman, John Ernst, Henry Weidner, 
Christian Newcomer. 

The second conference was held in Paradise 
Township, York County, Pennsylvania, at the 
house of Bro. Spangler, in the year of our Lord, 
1791. The following preachers were present: 

Wm. Otterbein, Martin Boehm, Geo. A. Geet- 
ing, John Ernst, John Neidig, J. G. Pfrimmer, 
Christian Newcomer, Benedict Sanders, Adam 
Lehman. 

After mature deliberation how they might la- 
bor most usefully in the vineyard of the Lord, 
they again appointed such as fellow - laborers 
whom they had cause to believe had experienced 
true religion in their souls. 

In the meantime the number of members con- 
tinued to increase, and the preachers were oblig- 
ed to appoint an annual conference, in order to 
unite themselves more closely and to labor more 
successfully in the vineyard of the Lord ; for 
some had been Presbyterians or German Reform- 
ed, some Lutherans, and others Mennonites. They 
accordingly appointed a conference to be held 
on the 25th of September, 1800, in Frederick 
County, Maryland, at the house of Bro. Frederick 
Kemp. The following preachers were present : 

Wm. Otterbein, Martin Boehm, Geo. A. Geet- 
ing, John Hershey, Christian Krum, Henry Krum, 
Christian Newcomer, Jacob Geisinger, Adam 
Lehman, Henry Boehm, Abraham Tracksel, 
Diet'k Aurand, J. G. Pfrimmer. 

There they united themselves into a society 
which bears the name " United Brethren in 



54 CHRISTIAN CO-OPERATION 

Christ," and elected Wm. Otterbein and Martin 
Boehm as superintendents or bishops, and agreed 
that each of them should be at liberty as to the 
mode and manner of baptism, to perform it ac- 
cording to his own convictions. 

From this time, the society increasing still more 
and more, preachers were appointed to travel 
regularly, inasmuch as the number of preachiug 
places could not otherwise be attended to ; and 
the work spread itself into the states of Ohio 
and Kentucky. It then became necessary to 
appoint a conference in the State of Ohio, because 
it was conceived too laborious for the preachers 
who labored in those states to travel annuallv 

t/ 

such a great distance to conference. 

In the meantime Brothers Boehm and Geetin^ 
died, and Brother Otterbein desired that another 
bishop should be elected (because infirmity and 
old age would not permit him to superintend any 
longer), who should take charge of the society, 
and preserve discipline and order. It was resolv- 
ed at a former conference that whenever one of 
the bishops died another should be elected in his 
place : accordingly, Brother Christian Newcomer 
was elected bishop, to take charge of and super- 
intend the concerns of the society. 

The want of a discipline in the society had long 
been deeply felt, and partial attempts having been 
made at different times, it was resolved, at the 
conference held in the State of Ohio, that a gen- 
eral conference should be held in order to accom- 
plish the same, in a manner not derogatory to the 
word of God. The members of this conference 
were to be elected from among the preachers in 
the different parts of the country, by a vote of the 
society in general. The following brethren were 
duly elected : 



IN ACTUAL LIFE. 55 

Christian Newcomer, Daniel Troyer, Abraham 
Hiestand, Geo. Benedum, Andrew Zeller, Abraham 
Tracksel, Christian Berger, Henry G-. Spayth, 
Abraham Myer, I. Nighswanger, John Schneider, 
Christian Krum, Henry Kumler, Jacob Bowlus. 

The conference convened on the 6th of June, 
1815, near Mount Pleasant, Westmoreland County, 
Pennsylvania. After mature deliberation, they 
presented to their brethren a discipline, containing 
the doctrine and rules of the church [es], desiring 
that they, together with the word of God, should 
be strictly observed. — Discipline. 



PART II. 
THE BASIS 



Christ laid the foundation of his awn church. This 
he had a perfect right to do. He calls upon men to 
build thereon, not hay, wood, or stubble, but enduring 
material : and this is what I am trying to do. It is not 
pretended that this book contains the exact apostolic 
plan of church work : but it is simply an effort at an ap- 
proximation. 

This is no new and untried theory to produce another 
schism in the body of Christ, but one which has com- 
mended itself to a free people through the stirring events 
of the past one hundred years. 

Taking the church of Christ in the New Testament 
scriptures as the basis, I work up from this a plan of 
Christian co-operation as manifested in the origin, doc- 
trine, government, principles, and practices of the United 
Brethren in Christ; filling in, also,* suitable material 
from cognate sources. *» 



PART II. — The Basis. 



CHAPTER I. 
THE CHURCH. 



I. Its Human Base. 

There is in man a religious element. He takes 
to religion as naturally as to breathing. ~No na- 
tion, or tribe, or tongue, or people has ever been 
found that did not have a religion. The feeling is 
universal; and if men can not have a true, they 
will have a false religion. 

As the tiny fingers of the helpless babe fly out 
in sport, or pain, or budding thought, so with an 
undeviating instinct the soul of man takes to reach- 
ing out, and up, and beyond, for that which to 
it seems higher, and better, and more spiritual ; 
and it yearns, like the lonesome dove, for help, for 
joy, and for inward communion. 

The soul is incomplete without its God. Like 
the cry of the young bird for its daily food, so 
everywhere in human nature comes up the demand 
for religion. It is this that calls for a church of 
which the divine basis is the rock Christ Jesus. 
But if there were no religious element in man 
there would be no call for a church on earth. 

As cultivation changes the stubborn glebe to 



60 CHRISTIAN CO-OPERATION 

the arable soil, and fits it for the seed, and also 
for the nourishment of the tender, fibrous root 
and the delicate germ from which come the plant, 
the flower, and the fruit ; so true religion breaks 
up the roughness of our natures and prepares the 
spirit for the proper reception and growth of the 
truth and the graces of God, It form3 the life 
anew and brings up the character to a beautiful 
and divine symmetry. It destroys national, sect, 
clan, and caste prejudices, kindly covers the sharp- 
er corners of allowable differences among men, 
and quietly spreads a veil of forbearance over the 
non-essentials in Christian faith and practice. 

The religion which accomplishes these wonder- 
ful ends, is taught by the Christian church which 
is seeking to supply the universal demand spring- 
ing up spontaneously in man's spiritual nature; 
hence it becomes a question of interest to know 
just what this religion is. And to this I now 
devote myself. Father of mercies, bless us now, 
and guide the mind of writer and reader aright. 

In its broadest sense, religion means a system of 
worship. But in this there is nothing specific, 
since there are about one thousand different kinds 
of religion in the world. " Our religion" may 
materially differ from that of other people. In a 
general sense, pagans, Jews, Christians, Mohamme- 
dans, and Mormons are religions. It does not 
require much in one to enable him to say, U I am 
religious." 

Cain, as he stood by his unaccepted offering, 
meditating revenge upon his innocent and more 
pious brother, might have said, "I am religious." 
The Canaanites, as they bowed around their false 
gods, in the lowest depths of bestiality, bringing 
down upon their guilty heads the judgments of 
God, might have exclaimed, "We are religious." 



IN ACTUAL LIFE. 61 

The Jews, as they adulterated their own pure wor- 
ship with the idolatrous and wicked rites of the 
heathen, insisted that they were religious. Paul, 
as he went ahout slaying the Christians, or bring- 
ing them hound to Jerusalem, verily thought that 
he was truly religious. Ananias and Sapphira, as 
they came to the apostles with a deliberate lie on 
their lips, and the deepest hypocrisy in their hearts, 
appeared outwardly to be indeed religious. The 
boasting Jew, as he stood in the temple with the 
humble publican, giving vent to his self-conceit, 
thanking God that he was not as other men, re- 
hearsing his own supposed good deeds, despising 
the humble penitent by his side, assumed to be 
superlatively religious. The Hindoo mother, as 
she throws her darling son or daughter into the 
river Ganges, to be devoured by the voracious 
crocodile, feels, doubtless, that she is quite relig- 
ious. The unlettered child of Rome, as he piously 
counts his beads, makes his cross, or does penance 
at the instance of his priest, satisfies, in a measure, 
bis religious longings. The formalist, as he me- 
chanically says his prayers from a book, without 
devoutly lifting his heart to God, and goes through 
a routine of religious duty from day to day, may 
pass for a religionist. 

It is clear that the religious want in man's spirit- 
ual nature must somehow be met. But experience 
proves that the deception of the human heart often 
leads that nature astray, and makes man satisfied 
with that which is not meet. It therefore becomes 
those who profess religion to be specific in defining 
their position, if they would be properly under- 
stood. To simply say, "I am religious," is too 
indefinite. 

The Latin word for religion is religio, and is de- 
fined, "what is binding or obligatory, religious 



62 CHRISTIAN CO-OPERATION 

scruple or hinderance, sacredness, sanctity, rev- 
erence, religious rites." It literally means, to bind 
very strongly or securely; to bind again or double 
the binding. The word is used to express a sacred 
obligation. Webster says, the word seems orig- 
inally to have signified an oath or vow to the gods, 
or the obligation of such an oath or vow, which 
was held very sacred by the Romans. 

The Greek word for religion is threskeia, and is 
thus defined: " To worship, live piously, piety, 
religion, religious worship." It is used some three 
times in the New Testament: " Let no man beguile 
you of your reward in a voluntary humility and 
worshiping of angels, intruding into those things 
which he hath not seen, vainly puffed up by his 
fleshly mind." Col. ii. 18: Here the word is trans- 
lated worshiping, and evidently means idolatrous 
worship — the worship of something else than the 
true God — the worship of angels. 

" That after the most straitest sect of our relig- 
ion, I lived a Pharisee." Acts xxvi. 5. Here the 
word means the false or improper worship of God. 
Paul was in spiritual blindness. He worshiped 
God superstitiously. He had his religion from 
God, but it went not back to him. He had a zeal, 
but not according to knowledge. The Jews, of 
whom Paul was one, were after their manner a 
religious people. They took the name of God upon 
their lips, but his love was not in their hearts. 
Their ordinances pointed to Christ, but they saw 
him not, nor knew him when he came. They had 
pure precepts, but they were neglected, perverted, 
or misapplied. 

" Pure religion and undefiled before God and the 
Father is this, To visit the fatherless and widows 
in their affliction, and to keep himself unspotted 
from the world." James i. 27. This refers to 



IN ACTUAL LIFE. 63 

practical religion, as the true exponent of pure 
principles and heart-felt piety. He who loves God 
will have due respect to his creatures, and will not 
afflict them in any evil way. He will be moved to 
pity by their distresses and will comfort them in 
sorrow, and relieve them, if possible, when they are 
in want. In reference to this sense, Webster says, 
" Religion, as distinct from theology, is godliness or 
real piety in practice, consisting in the performance 
of all known duties to God and our fellow-men, in 
obedience to divine command, or from love to God 
and his law." 

The same author says, " Religion, in a compre- 
hensive sense, includes a belief in the being and 
perfections of God, in the revelation of his will to 
man, in man's obligation to obey his commands, in 
a state of reward and punishment, and in man's 
accountability to God ; and also true godliness or 
piety of life, with the practice of all moral duties. 
It therefore comprehends theology, as a system of 
doctrines or principles, as well as practical piety ; 
for the practice of moral duties without a belief in 
a divine lawgiver, and without reference to his will 
or commands, is not religion" 

ELEMENTS IN RELIGION. 

Religion comprises four things. These are : 1. 
Knowledge. This is primary. Faith can not exist 
without it. "With all thy getting, get knowl- 
edge." This is Solomon's advice. The prophet's 
lament is, "My people perish for lack of knowl- 
edge." God says, by the pen of the Apostle Paul, 
that his object is to renew us in knowledge. We 
can not obey God without knowing his commands. 
Christ taught the people, and sent out his disciples 
to teach and to preach. Ignorance breeds super- 



64 CHRISTIAN CO-OPERATION 

stition. The labors of the good in all ages have 
been to enlighten the human race. The wise man 
says : "Happy is the man that findeth wisdom, 
and the man that getteth understanding." Man is 
a rational being, and ought to be led by reason 
and not by impulse. 

2. "Faith cometh by hearing." "Man believeth 
unto righteoususness." Faith is taking the word 
of God as truth. No man can be truly religious 
without this faith. "Without faith it is impossible 
to please God." "Abraham believed God, and it 
was accounted unto him for righteousness." "He 
that believeth . . . shall be saved." Christ 
did not many mighty works in Nazareth because 
of their unbelief. "He that cometh unto God 
must believe that he is, and that he is a rewarder 
of all those that diligently seek him." As well 
might we expect to have day without the sun, as 
to have religion without faith. 

3. Feeling is an element in religion. This is a 
result of knowledge and faith. Man is a sensitive 
being. He has a soul that can feel, and a mind that 
may be impressed. The Christian has love to God, 
and true benevolence of heart for God's creatures. 
He is drawn out in his sympathies after God. He 
feels for the sons of men. He who is converted 
knows it, feels it, is inwardly assured of this won- 
derful change. "We know that we have passed 
from death unto life." Religion calls out the 
feelings in the right direction. That religion which 
does not touch the feelings is a shallow thing. No 
man can enjoy, in a due degree, the grace of God 
and not be stirred to the depths of the soul. Hence, 
we insist that feeling is an element in religion. 

4. One object of all these things is an upright 
life. Knowledge, faith, and feeling are good ; but 
they are of very little moment unless #hey produce 



IN ACTUAL LIFE. 65 

a new and better life, a "life hid with Christ in 
God." "Faith without works is dead." "If ye love 
me, keep my commandments." We must follow 
Christ. To obey God is a cardinal point. To be 
completely devoted to him in mind, heart, life, and 
property is his most righteous will. Practice, then, 
is an element in religion. 

Hence we have knowledge, faith, feeling, and 
labor or obedience as the essential features in that 
religion which is the basis, from a human stand- 
point, of the true church. This religion is taught 
in the Bible. It is enforced by nature, reason, 
conscience, experience, and the providence of God. 



II. Its Definition. — Uses of the Term. 

The term church has various definitions. Web- 
ster has collected ten. Its primary signification, 
in English, among Christians, is a house conse- 
crated to the worship of God, and is supposed to 
be derived, originally, from the Greek kuri akon, 
"belonging to the Lord," whence the Scottish kirk, 
and the English church. This signification is still 
retained, and all houses of divine worship are pop- 
ularly known as churches. 

By an easy transition the term soon came to be 
used to designate those who might own, control, or 
worship in the house; and also to a religious body, 
whether occupying a church-house or not. The 
word is taken to represent the people of God in 
various conditions, and is never used in any other 
than an ecclesiastical sense. 

The Adamic church refers to those in the garden 
of Eden, before the fall of man. It is generally be- 
lieved that none but Adam and Eve were involved 



66 CHRISTIAN CO-OPERATION 

immediately in the fall. Hence this church had 
but two members. It will have its counterpart on 
a larger scale when we are restored to God through 
Christ, in the Eden above. From the fall to the 
promise of salvation, and until some one believed 
in that promise, God had no church on earth. The 
oft-repeated remark that God was never without a 
church on earth, is not true. 

The Noahic church included Noah and his family, 
and is comprehended in the 'patriarchal, which 
reaches from the first believer after the fall to the or- 
ganization of the Jewish church under Moses. This 
continued till the advent of Christ, through his ad- 
ministration, after his resurection, unto the day of 
Pentecost, when there was such a gracious outpour- 
ing of the Holy Ghost. This was the birth of the 
Christian church, which will continue to the end 
of time. 

These are all continuations of the same idea. 
There is really no break; and all that came before 
the day of Pentecost were antecedent and incipi- 
ent stages of the Christian church. All was pre- 
paratory labor, and had a most glorious compensa- 
tion on that notable day. 

The visible church represents all those who, at 
any given time, are nominally members of Christ's 
booly ; the invisible church, those who are really 
such. The invisible church doubtless includes 
not only all true believers, but children, honest 
heathen, and idiots who in the next world will 
have the minds God intended for them. Idiocy 
is a physical, not a mental deficiency. Webster 
says this church includes the " collective body of 
saints in heaven and on earth." The visible is 
sometimes called the catholic or universal church. 

The church militant refers to Christians in a state 
of warfare against sin, those who are not freed 



IN ACTUAL LIFE. 67 

from earth's labor and strife ; the church triumphant, 
to those whose toils are all over, and who are now 
enjoying the fruition of heaven in the land of rest. 

A congregation of believers is usually called a 
church. Among Episcopalians the clergy, in dis- 
tinction from the laity, are so called. In this 
sense the authority of the church means the 
authority of the ministers. The term church is also 
used to designate "an assembly of sacred rulers 
convened in Christ's name to execute his laws;" 
the followers of Christ in any city or province ; also, 
his disciples who may meet for worship in any place. 

There is also a sectarian sense in which it is used 
with great freedom at the present day. This is, 
"a particular number of Christians, united under 
one form of ecclesiastical government, in one creed, 
and using the same ritual and ceremonies ; as, the 
English church; the Gallican church; the Pres- 
byterian Church; the Roman Catholic Church; the 
Greek Church" This use of the term is simply 
conventional, and has no warrant whatever in the 
Scriptures. It is a misuse of the term, calculated to 
mislead the mind and do mischief. It can not be 
too strongly reprobated. The "United Brethren 
in Christ," collectively taken, are no church at all. 
They are simply a consociation of churches of a 
particular faith and order. And so of all the other 
so-called churches. It is a sectarian and unwar- 
rantable use of the term. This view of the subject 
is sustained by such eminent scholars as Dr. Adam 
Clarke, Dr. Wm. Smith, and Rev. Charles Buck. 

No wonder that with 'all these views we have 
divisions in the world among Christians. If we 
eliminate from this nomenclature all that is of pure- 
ly human origin, we may arrive at a true concep- 
tion of the term church, and know what is the 
mind of the Lord on the question. 



68 CHRISTIAN CO-OPERATION 



HOW THE CHURCH IS CONSTITUTED. 

There are three views as to the manner of con- 
stituting the church. The first is that of authority. 
This is the Roman Catholic notion. It is also 
adopted by others. Hear ye, and obey without 
questioning. These claim that authority came 
from God to Peter and through him to his succes- 
sors ; or that authority comes from God to the 
clergy ; that they have the divine right to com- 
mand, and the laity the divine right to obey. This 
authority is claimed in some sense to be infallible, 
and hence from it there is no appeal. This theory 
holds that obedience is a prime virtue. Despotism is 
the result of this idea when it is carried into prac- 
tice. It can not be right, for despotism is wrong. 

The second idea is that the church is built upon 
a form which, outward and visible, is baptism. 
Adherents to this idea make baptism the door into 
the church. By baptism, they claim, persons are 
made Christians. They say baptism is not proper- 
ly an ordinance of the church, since it is adminis- 
tered before one is a member. This idea, carried 
to its legitimate conclusion, produces formality. 
And this is directly opposed to vital piety. United 
Brethren in Christ have never in practice consider- 
ed baptism the door into the church. Baptize a 
stone, and it is still a stone. Baptize a sinner, and 
he is a sinner still. It will not do. Christ is the 
door. If Christ be the door, then baptism is not. 

The third idea is, that the church is consti- 
tuted by knowledge, faith, and obedience. This is 
the true position. Knowledge is necessary, hence 
God has made a revelation of his will. Faith is 
necessary, hence Christ came as the object of our 
faith. "Ye believe in God, believe also in me." 



IN ACTUAL LIFE. 69 

Obedience is necessary, hence we are commanded 
to go and work in the vineyard. 

Hence we have, first, facts presented ; second, 
assent of the mind to these ; third, obedience to 
the commands of God. Knowledge is antecedent, 
faith is initiative, obedience is cod sequent. These 
three elements, so far as we are concerned, consti- 
tute the organic basis of the Christian church. Love 
underlies, stimulates, and binds these all together, 
and us to God and humanity. All else pertaining 
to the Christian church is implied in these. 

WALKING ROUND ABOUT ZION. 

God seems to have moved slowly in establishing 
the Christian church. Four thousand \ears passed 
away before it appeared in its completeness. This 
was not on his, but on our account. Man had to be 
brought up by a tedious process to an appreciation 
of the gospel dispensation. Brighter and brighter 
shone the light to the perfect day. Even after 
Christ came, how much toilsome labor he had to 
perform ! How dull men were in comprehending 
his mission ! How slow to fall in with his plans ! 

In order to get the true idea before their minds, 
he made use of various descriptions of the church. 
In Matthew iv. 23 it is called "the kingdom." 
"And Jesus went about all Galilee, teaching in 
their synagogues, and preaching the gospel of the 
kingdoru, and healing all manner of sickness and 
all manner of disease among the people." It is 
truly a kingdom. And this implies a king, who is 
Jesus himself ; territory, which is the world ; rules 
or laws, which are the Scriptures ; and subjects, 
namely, believers in Christ. 

In Matthew vi. 33 it is called "the kingdom of 
God," to denote that God is its author and law- 



70 CHRISTIAN CO-OPERATION 

giver, and that to him its subjects are responsible. 
"But seek ye first the kingdom of God, and his 
righteousness ; and all these things shall be added 
unto you." This also shows "the kingdom of God" 
to be of prime importance, taking precedence of 
all other kingdoms in the hearts of the people. 

It is called, in Matthew xvi. 19, "the kingdom of 
heaven," showing that its capitol, head, and ar- 
chives are in heaven, that it is heavenly in its 
origin and nature, and that it can not be over- 
reached or destroyed by any earthly power. "And 
I will give unto thee the keys of the kingdom of 
heaven." 

The Savior, in Matthew x. 25, says : "If they have 
called the master of the house Beelzebub, how 
much more them of his household?" Here the 
church is likened to a family, in which God, or 
Christ in his divine nature, is the father or "mas- 
ter," Christ in his human nature our elder brother, 
and his followers all of one family, one "house- 
hold." What endearing relations exist between 
all his people. With what love must we regard 
Christ who, as our elder brother, has had so 
much concern for us as to die for our salvation ! 
Paul also recognizes the same idea when in Eph. 
iii, 14, 15, he says: "I bow my knees unto the Fa- 
ther of our Lord Jesus Christ, of whom the whole 
family in heaven and earth is named." 

And then to show the care which Christ has 
over us, the interest he has in us, and how much 
we need his protection and support, he is called 
the Shepherd, and the church his flock, and the 
sheep of his pastures. (Matt. xxvi. 31; St. John 
x. 1-30.) 

Because the church preserves the world, Christ 
says, "Ye are the salt of the earth." And be- 
cause through it comes all divine light, it is said, 



IN ACTUAL LIFE. 71 



a 



Ye are the light of the world." Because the 
church can not live without Christ, because it 
grows, and is fruit-bearing, Jesus says, "I am the 
vine, ye are the branches." To show that each 
member must be hewed, shaped, and modeled after 
a certain pattern, that each one has a place to 
fill and an office to perform, it is said, "Ye are 
God's building." (I. Cor. iii. 9.) And to indicate 
the honorable relation of his people to him, and 
the purity of character they should sustain, Paul 
says : "Ye are the temple of God, and the Spirit 
of God dwelleth in you. If any man defile the 
temple of God, him shall God destroy : for the 
temple of God is holy, which temple ye are." 
(I. Cor. iii. 16.) 

To show the superiority, authority, and control- 
ling power of Christ, — how the life-element that 
flows through him flows through his people, how 
the pulsings of our hearts are felt and appreciated by 
him, what perfect sympathy there is between him 
and the cause on earth, what oneness, what identi- 
ty there is, — he is called the head, and the church 
the body. "And gave him to be the head over all 
things to the church, which is his body." (Eph. i. 
22, 23 ; v. 23.) "And he [Christ] is the bead of the 
body, the church." (Col. i. 18.) 

These references and descriptions are different 
views, from different stand-points, through differ- 
ent mediums, and may help us somewhat in form- 
ing just conceptions of the nature, character, and 
mission of the church of the living God. 

THE GKEEK. 

Ecclesia is the Greek word which, in its different 
forms, is translated into the English of the New 
Testament, by the terms church and churches, over 



72 CHRISTIAN CO- OPERATION 

one hundred times. It is derived from ekkaleo, 
which signifies to call out, to convoke, to bring 
together, as a public gathering. The common sig- 
nification of the word is, "any public assembly, a 
congregation." But the more strict sense of the 
term is, an assembly called together by lawful 
authority. This literal meaning was carried into 
the theology of Christ and his disciples, and, in the 
Scriptures, is applied to those who are called out 
from the world, and called together, by the author- 
ity of the Lord, to do business pertaining to his 
kingdom. 

There are two uses of the term in the Scriptures. 
The first is a single congregation or assembly of 
Christian believers, meeting together from time to 
time for the worship of God and the transaction of 
business for the advancement of his cause. Hence 
we read of " the church at Jerusalem ;" "the 
church at Corinth ;" "the church at Ephesus." 

When different congregations or assemblies of 
Christian worshipers are referred to, the word is 
made plural. We read, "Then had the churches 
rest." (Acts ix. 31.) "The churches of Christ salute 
you." (Rom. xvi. 16.) "And so ordain I in all 
churches." (I. Cor. vii. 17.) "The Spirit saith 
unto the churches." (Rev. ii. 7.) 

The second application of the term is to the 
collective body of saints or God's peculiar people, 
on earth and in heaven, redeemed and called out 
of every nation, language, tribe, and tongue. In 
this use of the term the Savior said : "On this rock 
will I build my church, and the gates of hell shall 
not prevail against it." (Matt. xvi. 18.) Again, "And 
the Lord added to the church daily such as should be 
saved." (Acts ii. 47.) "Therefore as the church si 
subject unto Christ, so let the wives be to their own 
husbands in everything." (Eph. v. 24.) In Paul's 



IN ACTUAL LIFE. 73 

glowing description of the privileges of Christians 
as compared with the Jews, showing the superior 
excellence of Christianity, these words occur: "To 
the general assembly and church of the first- 
horn, which are written in heaven." (Heb. xii. 23.) 

OUR USE OP THE TERM. 

These, then, are the proper uses of the term. 
All others are unwarranted or merely conventional. 
There is no warrant in the Scriptures for calling a 
mere sect or religious denomination a church. We 
ought, as far as possible, to abandon that use of 
the word. But the custom has become so inveter- 
ate that it is difficult at once to eliminate it, and 
we sometimes unwittingly, or for the sake of being 
understood, fall into the error ourselves. It may 
be interesting to know whether the learned and 
pious Otterbein ever fell into this way of speaking. 
The church on Howard's Hill, he called " this 
church," "the church," "our church." Here he 
was right. Then in the church-book, Article 14, 
he says : "No preacher can stay among us who 
will not, to the best of his ability, care for the va- 
rious churches in Pennsylvania, Maryland, and 
Virginia, which churches, under the superintend- 
ence of ¥m. Otterbein, stand in fraternal unity 
with us." Here the term churches is used as refer- 
ring to several societies of Christian worshipers, 
in the true scriptural sense. He knew too much 
to apply the term church to this little consociation 
of churches. He was wont to speak of it as "the 
good work." 

I very greatly admire the title-page of our Dis- 
cipline. It says : " Origin, Doctrine, Constitution, 
and Discipline of the United Brethren in Christ" 
The word church does not mar the beauty of its 



74 CHRISTIAN CO-OPERATION 

face. It could not be used there with any proprie- 
ty. The word churches might be used. But to 
say "the church" would be papal assumption; for 
it takes all the Christian churches to form "the 
church" and we are more than a church, for we are 
many. Then our forefathers, in the Discipline, in 
speaking- of our origin, say, "The number of mem- 
bers in the society, in different parts of the country, 
continued to increase from time to time." These 
staid and knowing old German fathers did not dare 
to call us "the church," so they simply said, "the 
society." But many of us now, with less consider- 
ation, are more presumptuous. And so farther on 
they say: "The want of a discipline in the society 
had long been deeply felt." 

I suppose some, now high in position, would in- 
sist on saying "in the church." But in this our 
fathers were right, whether they so wrote incident- 
ally or designedly. So in "The. Reception of Mem- 
bers" it is said : "When at any meeting a person 
makes known a design to become a member of our 
society" Here reference is had to the whole order, 
and the word church would be improper, and so it 
is not used. Farther on, where a single congrega- 
tion is referred to, the word church is properly 
used : "Record the name on the church or class 
book;" "under the watch-care of the church'" 
"elected by the church or class at any place where 
it may be deemed necessary." But in No. 3 of 
"Duties of Members" it is said: "All members of 
this society shall acknowledge and confess that they 
believe the word of God." 

It is to be devoutly desired that we be truly 
reverent of God's word, and use terms in their 
legitimate sense. If we do not consult and follow 
the mind of God, it is hard to tell where we may 
drift. We can easily say "the churches of the 



IN ACTUAL LIFE. 75 

United Brethren in Christ," or a the society," order, 
or denomination, and thus avoid a false use of a 
sacred term. 

God has given us certain words to express cer- 
tain ideas, and we have n@ right to pervert their 
meaning or use. The Greek word ekklesia repre- 
sents two well-defined ideas. We have taken the 
English word church as its representative, and are 
therefore in honor and honesty bound to use it in 
the same sense. Otherwise we are corrupters of 
the pure word of God. 



III. Its Nature. 

The state pertains mostly to this life, and is tem- 
poral. The church pertains mostly to the life to 
come, and is eternal. "It shall never have an end." 
"It shall never be destroyed." Tertullian says, 
"Where three, a church is, though laity." The 
Church of England thus expresses itself: A 
church is "a congregation of faithful men, in the 
which the pure word of God is preached, and the 
sacraments are duly administered, according to 
Christ's ordinances." Rev. Charles Buck, in his the- 
ological dictionary, says : "A particular visible 
church of Christ, therefore, is a body distinguished 
from the civil societies of the world, by the spiritual 
nature and design of its government ; for though 
Christ would have order kept in his church, yet 
without coercive force ; a thing inconsistent with 
the very nature of such a society, whose end is in- 
struction, and a practice suitable to it, which can 
never in the nature of things be accomplished by 
penal laws or external coercion." Watson, in his 
institutes, says : "The church is a society founded 



76 CHRISTIAN CO-OPERATION 

upon faith, and united by mutual love, for the per- 
sonal edification of its members in holiness, and for 
the religious benefit of the world. The nature of 
its government is thus determined; — it is concerned 
only with spiritual objects. It can not employ 
force to compel men into its pales ; for the only door 
of the church is faith, to which there can be no 
compulsion, — 'he that believeth and is baptized' be- 
comes a member. It can not inflict pains and pen- 
alties upon the disobedient and refractory, like 
civil governments ; for the only punitive discipline 
authorized in the New Testament, is comprised in 
'admonition,' 'reproof,' 'sharp rebukes,' and, finally, 
'expulsion from the society.' " Dr. Wm. Smith, in 
speaking of the nature of the church, after dis- 
cussing Acts ii. 41 and Eph. iv. 3-6, says : " The " 
church, then, at this period was a body of baptized 
men and women who believed in Jesus as the 
Christ, and in the revelation made by him, who 
were united by having the same faith, hope, and 
animating spirit of love, the same sacraments, and 
the same spiritual invisible head." 

This whole question is very beautifully stated by 
Luke, in Acts ii. 37-47 : "Now when they heard 
this, they were pricked in their heart, and said un- 
to Peter and to the rest of the apostles, Men and 
brethren, what shall we do ? Then Peter said unto 
them, Repent, and be baptized every one of you in 
the name of Jesus Christ for the remission of sins, 
and ye shall receive the gift of the Holy Ghost. 
For the promise is unto you, and to your children, 
and all that are afar off', even as many as the Lord 
our God shall call. And with many other words 
did he testify and exhort, saying, Save yourselves 
from this untoward generation. Then they that 
gladly received his word,* were baptized: and the 
same day there were added unto them about three 



IN ACTUAL LIFE. 77 

thousand souls. And they continued steadfastly in 
the apostles' doctrine and fellowship, and in break- 
ing of bread, and in prayers. And fear came upon 
every soul : and many wonders and signs were done 
by the apostles. And all that believed were togeth- 
er, and had all things common ; and sold their pos- 
sessions and goods, and parted them to all men, as 
every man had need. And they, continuing daily 
with one accord in the temple, and breaking bread 
from house to house, did eat their meat with glad- 
ness and singleness of heart, praising G-od, and 
having favor with all the people. And the Lord 
added to the church daily such as should be saved." 
Here we have, first, the preaching and hearing 
of the word, which produce conviction for sin. 
This led them to cry out, "What shall we do V 
Second. Kepentance, "remission of sins," and "the 
gift of the Holy Ghost" through obedience to and 
faith in Christ. ' Third. Baptism (eis) to, toward, 
unto, in respect to, or, on account of "the remission of 
sins," as a faithful acknowledgment that the de- 
mands of the law were met in the death of Christ. 
(Rom, vi. 3-14', I. Peter iii. 21; Col. ii. 12.) Fourth. 
Uniting in visible church membership. Three 
thousand "were added" in one day. "The Lord 
added to the church daily such as should be saved." 
Fifth. Apostolic "doctrine," Bible doctrine, reve- 
lation, the word of God. Sixth. .> Continuing 
"steadfastly in fellowship." They were not indif- 
ferent, but were industrious, dutiful, and persever- 
ing. They did not backslide or make shipwreck of 
faith. Seventh. The Lord's-supper, " breaking of 
bread." Eighth. Public worship, as indicated by 
"prayers," "continuing daily with one accord in the 
temple," and "praising God." Ninth. A liberal 
bestowment of their goods for necessary uses in 
sustaining the institutions of the church. They 



78 CHRISTIAN CO-OPERATION 

"had all things common." They even "sold their 
pessessions and parted them as every man had 
need." This was a voluntary arrangement, as we 
see in the case of Ananias, and Sapphira his wife, 
(Acts v.) They were not obliged to sell; and after it 
was sold, it was in their own power. It was nec- 
essary for them to give something as a gratuity to 
help forward this rising cause, but not necessary to 
give all, or pretend to do so, and then lie about it. 
Here we have given us incidentally the nature of 
the church, the conditions of membership, and the 
means of perpetuating it to the end of time. 

As to officers in the church, in brief, they are, 
first, bishops, elders, presbyters, and pastors. These 
are convertible terms referring to the same order, 
grade, or class of men, being used simply to express 
different phases of the ministerial character. 
Second. Deacons. These are helps in the church, 
to attend to its secular affairs, as collecting and 
distributing the alms of the church for the support 
of the poor, assisting in the sacrament, taking 
charge of church premises, &c, collecting contribu- 
tions for the support of the gospel, and, as a neces- 
sity, sometimes to teach and defend the doctrines 
of Christ, as in the case of Stephen (Acts vi. 5-15). 

"The United Brethren in Christ" have, in every 
properly developed church, one or two acting elders, 
and from two to seven deacons. The first deacon 
is called a leader. He is a pastoral help, having a 
personal oversight of the members, especially during 
the absence of the minister. He is a kind of sub- 
pastor, acting also as secretary or scribe for the 
society, and also collects and distributes the alms 
of the church for the support of the poor. The 
second deacon, called steward, collects contributions 
for the support of the pastor, secures means and 
provides the elements of the Lord's-supper, and 



IN ACTUAL LIFE. 79 

properly arranges them on the sacrameutal table. 
Where a church is large there may be several 
leaders and stewards. The next three to five dea- 
cons are called trustees. Their office is to take 
charge of the church premises, — lands, houses, fur- 
niture, — and everything that pertains to the church- 
house. They take the oversight of this whole 
matter, under the direction of the session, vestry, 
or official meeting and quarterly conference. They 
hold the deed, manage repairs, see that the 
house is in condition for worship, control the use 
of the house for other purposes than that of pub- 
lic worship, see that the house and all that pertains 
to it are not in any way abused or misused, and that 
proper order is maintained during public service. 

The end or object of the church is to develop the 
religious element in man; to relieve him in this 
life as far as possible from the dreadful consequen- 
ces of the fall; -to fit him, by a system of training, 
for a higher and better life hereafter ; and by the 
severe tests which he here passes, in the way of in- 
ducements to sin, to carry him beyond the most 
remote probability of falling when brought to the 
enjoyment of the freedom and bliss of the world 
beyond. 



" Rent were at once the flood-gates of the sky. 
And burst the great deep's fountains. All was dark, 
Thronged with the forms of drowning men: and hark, 
O'er the wide earth one agonizing cry ! 
Then 'mid the swelling surge, careering high, 
Fraught with the world s remains, the patriarch's ark 
Went o'er the waters: for that wondrous bark 
Lived in the safeguard of Jehovah's eye. 
Past is the plague ! But still oe'r earth the flood 
Of sin reigns paramount: Still God provides 
An ark of health for those who walk with God ; 
His power secures it, and his wisdom guides. 
Faith clings obedient to that loved abode, 
And o'er the waves the life-fraught vessel rides." 

[ Bishop Mant. 



80 CHRISTIAN CO-OPERATION 

CHAPTER II. 

THE CATHOLICITY OF THE CHURCH. 



Any effort designed to meet a universal want in 
humanity must be catholic in its nature, applica- 
tion, and operations ; and so is the church of the 
eternal God. It has a legal and primal claim upon 
the world with all its varied store of men and 
money. But it appropriates to itself only that 
which is pure, and in consonance with the princi- 
ples of God. It claims for itself only such beings 
and systems and actions as can be used without 
marring the beauty of the structure which God is 
erecting — only such as are fit to display the declar- 
tive glory of the Lord in the kingdom of heaven 
on earth and the kingdom of glory above. 

Though "strait be the gate and narrow the way 
which leadeth unto life," yet ample is the field be- 
yond. Within its sacred folds may be gathered 
the high and the low, the rich and the poor, the 
ignorant and the wise, the strong and the weak, 
the young and the old, rejecting none except the 
bad. As wide as the world, as broad as humanity, 
as high as sin may arise, as low as the depths 
of human crime may descend, are the gracious 
influences of the church thrown out to win, if 
possible, every erring soul from the pathway of 
vice, and bring all back to the enjoyment of a 
better life. 

A beautiful prospect spreads itself out before the 
mind. Let us pause as it passes in a kind of pano- 
ramic view before the enraptured vision. 



IN ACTUAL LIFE. 81 



THE BUILDING OF THE OLD TABERNACLE. 

Israel's camp is astir. A new thought inspires 
the incipient nation's heart. A holy enthusiasm 
burns* in every soul. The proclamation has gone 
forth that the tabernacle, showed unto the devout 
Moses in the mount, is to be built by the free offer- 
ings of a grateful people. The news runs, as if 
sent by the electric spark, from rank to rank, from 
tribe to tribe, from division to division, till all the 
hosts of Egypt's freedmen hear. A warm, respon- 
sive heart beats in many a bosom, and their hands 
are at once upon their treasures. 

."And they came, every one whose heart stirred 
him up, and every one whom his spirit made willing, 
and they brought the Lord's offering to the work of 
the tabernacle of the congregation, and for all his 
service, and for the holy garments. And they 
came, both men and women, as many as were 
willing-hearted, and brought bracelets, and ear- 
rings, and rings, and tablets, all jewels of gold : 
and every man that offered, offered an offering of 
gold unto the Lord. And every man, with whom 
was found blue, and purple, and scarlet, and fine 
linen, and goats' hair, and red skins of rams, and 
badgers' skins, brought them. Every one that did 
offer an offering of silver and brass brought the 
Lord's offering: and every man, with whom was 
found shittim-wood for any work of the service, 
brought it. And all the women that were wise- 
hearted did spin with their hands, and brought 
that which they had spun, both of blue, and of 
purple, and of scarlet, and of fine linen. And all 
the women whose heart stirred them up in wisdom 
spun goats' hair. And the rulers brought onyx- 
stones, and stones to be set, for the ephod, and for 
6 



82 CHRISTIAN CO-OPERATION 

■ 

the breast-plate; and spice, and oil for the light, 
and for the anointing oil, and for the sweet in- 
cense." (Exodus xxxv. 21-28.) 

This was under the old dispensation — a dispen- 
sation of types and shadows. I use it as a kind of 
catholicity of material substances. The great 
store-house of nature is God's. He can choose 
from among its multifarious objects such as he 
pleases, to build his tabernacle. The oneness of 
purpose among this people (the Jews) was remark- 
able, that is, to obey God with willing minds and 
hearts in building the tabernacle. With all the 
variety in material, sex, work, talent, age, and sta- 
tion, there was a oneness of mind, purpose, aim, and 
end. Men and women, subjects and rulers, devoted 
themselves to the work. Some brought materials, 
and others wrought them into every necessary vari- 
ety of shape and texture and combination. From 
this material and typical view of the subject we 
pass on to 

THE NEW TABERNACLE, 

Or Christian dispensation, under Christ and the 
apostles. Here our minds open to a more intellect- 
ual and spiritual aspect of the question. Here 
Jewish prejudices melt away like frost in the morn- 
ing sun. Christ for a time confined himself to the 
chosen race. But he laid, in the minds of his dis- 
ciples, principles deep and broad, destined to root 
out their narrow sectarianism ; to teach them that 
the Jew is neighbor to the Samaritan, and the Sa- 
maritan to the Jew; that God is no respecter of 
persons and therefore we should not be; that what 
God has cleansed no man should call common or 
unclean; that, "in every nation, he that feareth 
him and worketh righteousness is accepted of 



IN ACTUAL LIFE. 83 

him." Jesus gave a death-blow to religious intol- 
erance in his church, when, the disciples having 
reported to him that they had found one who 
would not walk with them, casting out devils in 
his name, and they forbade him, he said: " I say 
unto you forbid him not, * * for he that is not 
against us is on our part." 

Jerusalem was swarming with skeptics on the day 
of Pentecost, When the strange phenomena oc- 
curred of making linguists in an hour, these " de- 
vout men out of every nation under heaven" came 
with the multitude to the scene of excitement. They 
proposed a very important question: "How hear 
we every man in our own tongue, wherein we were 
born? Parthians, and Medes, and. Elamites, and 
the dwellers in Mesopotamia, and in Judea, and 
Cappadocia, in Pontus, and Asia, Phrygia, and 
Pamphylia y in Egypt, and in the parts of Libya 
about Gyrene, and strangers of Rome, Jews and 
proselytes, Cretes and Arabians, we do hear them 
speak in our tongues the wonderful works of God. 
And they were all amazed, and were in doubt, 
saying one to another, What meaneth this?" 

I know but one answer to this question, which 
is, religion is designed for the whole world. It is 
universal in its application to man. It is catholic 
in its spirit. The keys of the kingdom of heaven 
or Christian church being deposited with Peter, he 
opened or unlocked the mysteries or door of that 
kingdom to the Jews on the day of Pentecost, and 
to the gentiles in the house of Cornelius. Now 
the cry is, " Come uuto me all ye ends of the earth 
and be ye saved." 

Paul, who was bred with all the prejudices of 
the Jews, is converted. He takes his learning, and 
zeal, and perseverance, and goe3 forth as the 
apostle of the uncircumcision. Urging his way to 



84 CHRISTIAN CO-OPERATION 

the very emporium of ancient learning, he tells the 
people that God "hath made of one blood all na- 
tions of men for to dwell on all the face of the 
earth." Imbibing the impartial spirit of the gos- 
pel, he says to the Romans, " There is no dif- 
ference between the Jew and the Greek: for the 
same Lord over all is rich unto all that call upon 
him. For whosoever shall call upon the name of 
the Lord shall be saved." Counseling the Colos- 
sians to observe truthfulness, he demolishes at one 
stroke the proud castle of aristocracy. Says he, 
" Lie not one to another, seeing that ye have put off 
the old man with his deeds ; and have put on the 
new man, which is renewed in knowledge after the 
image of him that created him : where there is 
neither Greek nor Jew, circumcision nor uncircum- 
cision, Barbarian, Scythian, bond nor free : but 
Christ is all, and in all." 

I remember, too, that John saw in his vision 
144,000 of the servants of God sealed in their fore- 
heads, among the twelve tribes of Israel. "After 
this," continues he, " I beheld, and, lo, a great mul- 
titude, which no man could number, of all nations, 
and kindreds, and people, and tongues, stood before 
the Lamb, clothed with white robes, and palms in 
their hands; and cried with a loud voice, saying, 
Salvation to our God which sitteth upon the throne, 
and unto the Lamb." 

A HOME VIEW, 

Let John unl©ck the gates of heaven and de- 
scribe the glorious scenes in that good world above. 
Mine shall be a humble task; and well will it 
be for us all if, from the vales of time, we may 
look up and be able to climb up the shining way 
to everlasting bliss. 



IN ACTUAL LIFE. 85 

A vision comes ! Lo, the happy hours come, 
one by one, and let us into our heavenly home 1 
We see what we have seen among the sons of 
earth — Christians of every name and order join- 
ing in sweet concord in the praises of our God. 
We see Otterbein, Guething, Schwope, and many 
others from Germany ; John G. Pfrimmer and 
many pure spirits from France ; Jacob Dunnaho 
and a host of his race from the land of Erin ; 
Edwards and all his Christian brethren from the 
princedom of Wales. We shall look for Father 
Boehm and Abraham Meyer, Neidig and Dracksel, 
among those who were once called Mennonites, 
Christopher Grosh and many of the Moravians, 
Wesley and his followers, and a host of others I 
might name had I the time. 

Taking a more careful view of the churches 
under consideration, we see a strange variety of 
elements in their composition. As the American 
nation is a great political convocation from all 
quarters of the globe to do homage to the Goddess 
of Liberty, so this is a kind of religious convocation 
to build up a spiritual body in Christ. It is not 
the result of any schism, but is a quiet outgrowth 
from the parent stems. So pleasantly and quietly 
did this scion spring up, that it was not till years 
after its appearance that the old stalk (the Ger- 
man . Reformed) thought of claiming its first stem 
— the Baltimore "Church. It was a simple union 
of elements which had for each other a spiritual 
affinity. It has no old sores to heal, no extreme 
views to retract, no impulsive actions to atone for, 
no polemical squabbles to excuse. German Re- 
formed, Mennonites, Lutherans, Presbyterians, 
Quakers, and, latterly, Methodists and other persua- 
sions, sweetly blended into one, and are growing 
more and more compact, systematic, and energetic. 



86 CHRISTIAN CO-OPERATION 

I notice in our earlier history a Scotch-Irish 
John McNamer ; Nathaniel Havens, of New Eng- 
land, a convert from Thomas Paine ; S. S. Spicer, 
a lawyer in the Miami Valley; Wm. Stubbs, a 
converted Quaker ; the once reckless, godless, bad, 
bold, adventurous, Grerman-Irish Abraham Shin- 
gledecker. These were representative men, hav- 
ing beeu in their time ministers of the gospel, 
whose names and deeds history has recorded. 

This is but a hasty view of the material gathered 
from the field of active life for the construction of 
this building. It is not hard to guess that this 
state of things has made us tolerant to those who 
hold opposite views; and yet we have been singu- 
larly steadfast in our opposition to what we con- 
ceive to be wrong. 

Our catholic spirit and teachings have saved us 
from any schisms of importance. When any in our 
pale become dissatisfied, they generally feel so 
well toward all the world that they can easily find 
homes among the other Christian churches. 

OUR FEELING TOWARD THE CHURCHES, 

And the spirit of union which has always existed 
among us, are remarkable. Love toward all men is 
our motto. For all the churches around us, we 
have nothing but the best wishes for their good. 
We pray for their success, and labor for the cor- 
rection of their errors. The star of union has 
never ceased to burn in our midst. We have never 
been so poor as to desire it at the sacrifice o*f prin- 
ciple, and never so prosperous as not to feel its im- 
portance. Christ said, " There shall be one fold, 
and one shepherd." This we believe, taking the 
fold to be the Christian church, and the shepherd 
to be Christ himself. . 



IN ACTUAL LIFE. 87 

We have never been disposed to make inroads 
upon other branches of the Christian church. We 
have too niuch charity for them, to feel that they 
are accomplishing no good; and we find too much 
unoccupied territory, to undertake to build ourselves 
up at their expense. Instead of seeking their 
downfall, we feel that our mission is rather to the 
" lost sheep of the house of Israel." We know 
that many of the notions and practices of our sis- 
ters are wrong, but then, assailing them in a bitter 
spirit is not the way to mend the matter. While we 
would solemnly and perseveringly protest against 
the wrong, and rebuke it in high places and low 
places,we are also disposed to say, "Let there, I 
pray thee, be no strife between me and thee, and 
between my herdman and thy herdman." So in 
cases of rivalry for members, territory, position, 
influence, or money, we often come out second-best, 
and are willing to take what comes, freely and 
without art. We never have been zealous secta- 
rians. And while we have been largely engaged 
in active missionary labors, others have reaped 
largely of our harvest. We have ever shown a 
disposition to be absorbed by or to unite with any 
body of Christians that could meet our wants and 
the wants of the world. With a view to this, the 
most fraternal relations existed between us and the 
Methodists for a number of years. 

From 1813 to 1817 an earnest effort was made to 
unite "The Evangelical Association" and "The 
United Brethren in Christ." And that beloved 
object is still fondly cherished by many t warm 
Christian hearts in both societies. It is still talked 
of and prayed for. May the bright day soon 
arrive when these two armies of Zion shall 
unite their energies and labors in the world's 
great moral conflict. What a glorious victory 



88 CHRISTIAN CO-OPERATION 

would this be over sin, Satan, selfishness, and sec- 
tarianism ! Well may the heart burn with a sacred 
fire while thinking of these brethren striking 
friendly hands and saying, We will be one in the 

CAUSE OF CHRIST ! 

The same spirit that moved to action in the 
Master's vineyard, Otterbein, Eoehm, Geeting, and 
Newcomer, also moved Albright, Miller, Walter, 
and Driesbach. Both these vines bring the same 
gracious fruit, — a deep, earnest, experimental re- 
ligion. Why not pour the blessed wine of their 
influence into the same repository, and labor hand 
in hand for the world's salvation. The heart 
lingers here. We hear, in May, 1866, the Mission- 
ary Board of the United Brethren breathing the 
spirit of union between the two societies, and the 
editors of their leading periodicals talking enthusi- 
astically of union and co-operation. 

This state of feeling has naturally led the breth- 
ren to deplore the schisms and divisions which 
have rent the Christian churches, has prohibited 
them from being zealous sectarians, and has 
never made them conspicuous in proselytism. 
The} 7 lament that mere opinions have been set up 
and obtruded upon the people, by which much 
harm has been done to the cause of Christ. Fa- 
ther Boehm said, when relating that his beloved 
wife Eve, his own children and his cousin Keagy's 
family were among the first members of the Meth- 
odist Church in his neighborhood : "For mvself, 
I felt my heart more greatly enlarged toward all 
religious persons, and to all denominations of 
Christians." 

Bishop Newcomer relates, in 1802, that "at the 
administration of the sacrament you could per* 
ceive all distinction of sect lost in Christian love 
and fellowship. Lutherans, Presbyterians, Men- 



IN ACTUAL LIFE. 89 

nonites, Baptists, and Methodists all drew near 
the Lord's table, and united in commemora- 
tion of the dying love of the Redeemer." In this 
he with all his associates rejoiced. In 1825 the 
churches, still possessing the spirit so happily de- 
veloped in the earlier part of the century, through 
her delegates, in General Conference, elected mes- 
sengers to the Baltimore, Pittsburg, and Ohio 
Methodist Episcopal conferences to renew the 
friendly intercourse which had existed between the 
two societies from 1808 to 1816. 

To the Methodist Protestant churches which 
arose between 1824-30, the General Conference of 
1829 said: "Dear brethren, to increase brotherly 
love and Christian fellowship toward all the chil- 
dren of God, always has been, and we hope will 
continue to be, the principle by which we are actu- 
ated; and upon this principle we give you the hand 
of fellowship." Remember, these words are the 
official voice of the representatives of the whole 
society — representatives elected by the members 
themselves. 

THE TERMS OF MEMBERSHIP IN THE SOCIETY. 

We stoutly insist, and I hope we ever shall, that 
the opinions of men should never be put for the doc- 
trine of God. We remember, Christ said, " In vain 
do they worship me, teaching for doctrines the 
commandments of men." We believe that Christ 
knew how narrow to make the door, and that it is 
best for us to measure by that rule. He has set 
guards at the gate, the conditions of entrance, and 
we need no others. Christ said, " He that believ- 
eth and is baptized shall be saved ; but he that be- 
lieveth not shall be damned." St. James says, 
" Faith without works is dead." And again, "Show 



90 CHRISTIAN CO-OPERATION 

me thy faith without thy works and I will show 
thee my faith by my works." From these and 
sundry other passages in G-od's word, we learn that 
faith and practice are the only conditions of mem- 
bership in the Christian church — faith in all its 
divine, saving, and moving influences upon the 
heart and life, and a full, hearty, and cheerful 
obedience to the practical precepts of the law of 
God. 

When any person desires to join our society the 
officiating minister, wishing to know whether or 
not the applicant has faith, asks for its inevitable 
results, by saying, "Have you experienced the par- 
don of your sins?" His understanding is called 
upon to sit in judgment on his own heart. If faith 
in him has had her perfect work, he is justified; he 
has peace with God, and he knows it. It would be 
an eas} 7 matter to answer affirmatively the question, 
Have you faith? for not only all men, but even 
devils have a degree of faith ; so the sober-minded 
fathers have taught us to ask of applicants for 
membership in the church the fruit of that degree 
of faith which brings the soul into communion with 
God. 

But as persons upon entering the church have 
not as yet, among us, had opportunities of prac- 
ticing the precepts of the Bible, we can do no more 
than examine them on their intentions or purposes, 
and so the question continues, "Are you determined, 
by the grace of God, to save your soul ?" Anything 
less than these would not do. Anything more 
than these, unless it bear directly on these points, 
is too much, and is not warranted by the word of 
God. It does not matter, then, whether a man be 
a Jew, a Greek, a Roman Catholic, a Baptist, a 
Presbyterian, an Episcopalian, a Congregationalist, 
a German Reformed, a Mennonite, a Lutheran, a 



IN ACTUAL LIFE. Sjl 

Methodist, a member of some other Christian order, 
or a member of no church, if he is truly converted, 
and has fixed it in his heart that he will, by the 
grace of God through Christ, save his soul, he may 
become a member of the United Brethren in Christ. 
He may be an ignorant man; he may have false 
notions of church government ; his theology may 
be crude, or erroneous ; he may have peculiar views 
about baptism, washing feet, the manner of par- 
taking of the Lord's supper, or the extent of de- 
pravity. These are not cardinal points. Is his 
heart ri»;ht? Is he willing to labor to make his 
life right? Then let him come with us and we will 
do him good. Like Aquila and Priscilla of old, 
we will take him to us, and expound unto him the 
way of God more perfectly. (Acts xviii. 26.) Here 
are conditions of church membership of universal 
application. They are taught us of God'. 

THE NAME. 

It is perhaps poetical to ask what there is in a 
name, and then to answer that " a rose by any other 
name would smell as sweet." "But, after all," as 
a beautiful writer says, " there is something in a 
name." The Jews thought so, and gave their 
names a meaning. Who does not know that the 
words Jewish, heathen, Presbyterian, Episcopal, 
Congregational, etc., when used with reference to 
religious bodies, express largely the character and 
principles of those to whom they are respectively 
applied. 

The old Baltimore Church was called by Otter- 
bein, " The Evangelical Reformed Church." His- 
tory does not inform us why he chose this name. 
If I were left to conjecture a reason, in the light of 
the founder's character, I would say it was because 



92 CHRISTIAN CO-OPERATION 

he desired his people to be evangelical ; to be truly 
reformed; to constitute a true spiritual church. 
This is not altogether conjecture, tor at one time, 
being much pained at the irregularity of the con- 
duct of his congregation, he wrote out some prac- 
tical rules, and desired all those who were truly 
anxious to grow in grace to subscribe to them, and 
" subject themselves to a becoming Christian church 
discipline." To grow in grace, and observe order, 
were, with him, leading thoughts. When his la- 
bors extended beyond the suburbs of Baltimore, 
those who waited on his ministry were simply 
called "Otterbein's People." Otterbein and Boehm 
were brought together, for the first time, at a 
great union meeting at Isaac Long's, in Lancaster 
County, Pennsylvania, where the latter preached 
the opening sermon, at the hearing of which, Ot- 
terbein, being overcome by his feelings, arose, and, 
before Boehm had time to take his seat, clasped 
him in his arms, crying with a loud voice, " We 
are Brethren ! " From this circumstance, and the 
fact that these two brethren, and others who la- 
bored and united with them, were of different 
denominations, they called themselves United 
Brethren. Some years afterward, to distinguish 
themselves in civil law, but not in spirit, from the 
Moravian United Brethren, they added the words 
" in Christ." And we have now the beautiful and 
significant name, " United Brethren in Christ." 
There is an appropriateness in this name that must 
forcibly impress any one who has the origin and 
character of this people before his mind. It is 
singular, too, that, dropping the old name, or sim- 
ply losing sight of it, they chose this one from 
among the many with which the world abounds. 
Humanly, we have accounted for it in the history 
given above. But had another been chosen, his- 



IN ACTUAL LIFE. 93 

tory would doubtless have given of it some satis- 
factory account. Why has it not been changed? 
It has endured the wear and scrutiny of nearly ten 
decades, and is dearer now than ever. It is a name 
which any good man may properly assume. The 
Christian may carry it with him in all his ways — 
wherever he goes. And, indeed, all good people 
are United Brethren in Christ. This distinctive 
characteristic need not be laid aside even in heaven ; 
for, in the paradise of God, all the saints will be 
united in Christ. His people do not expect the 
time will ever come when it will be found necessary 
to discard this appellation. My earnest prayer is 
that they may never lose the spirit which this name 
indicates ; but may they ever be united in Christ, 
our living head. 

" Behold, how good and how pleasant it is for 
brethren to dwell together in unity." Paul ex- 
horts the Ephesians to walk worthy of the voca- 
tion wherewith they are called, " endeavoring to 
keep the unity of the Spirit in the bond of peace." 
" There is one body, and one Spirit, even as ye are 
called in one hope of your calling." As each Chris- 
tian is taught to pray, so all may pray collectively 
— " unite my heart to fear thy name." 

For the term "brethren" we can hardly go 
amiss. It occurs in the Bible upward of 250 times. 
Paul says, " So we, being many, are one body in 
Christ, and every one members one of another. 
(Pom. xii, 5.) 

" The churches of Judea which were in Christ" 
(Gal. 1. 22.) Paul, in Ephesians, first chapter, speak- 
ing of the purposes of God, the benefits we may de- 
rive through Christ, and the design of a communica- 
tion of his will to men, says, at verse 10, " That in 
the dispensation of the fullness of times he might 
gather in one all things in Christ, both which are in 



94 CHRISTIAN CO-OPERATION 

heaven, and which are on earth ; even in him : in 
whom also we have obtained an inheritance, being 
predestinated according to the purpose of him who 
worketh all things after the counsel of his own 
will: that we should be to the praise of his glory, 
who first trusted in Christ." This name, then, is 
scriptural — it is applicable to Christians an}' where 
— it will answer for the children of God on earth, 
or the saints in heaven. Therefore we conclude it 
is catholic; it is universal in its spirit and appli- 
cation. 

Then, taking into consideration the views of this 
people, as to the territory legitimately belonging 
to God's chosen race — the materials in the compo- 
sition of this body — the feelings they entertain 
toward other churches — their terms of member- 
ship — and the name which they have adopted, the 
reader will be prepared to understand and appre- 
ciate that short and comprehensive item in "The 
Confession of Faith," namely, 

"WE BELIEVE IN A HOLY CHRISTIAN CHURCH." 

Proof-texts concerning the territory of the 
church. "Ask of me and I shall give thee the 
heathen for thine inheritance and the uttermost 
parts of the earth for thy possession." (Ps. ii. 8.) 
"The earth is the Lord's, and the fullness thereof; 
the world and they that dwell therein," (Ps. xxiv. 
1.) "For every beast of the forest is mine, and the 
cattle upon a thousand hills." (Ps. 1. 10.) " For 
the earth is the Lord's, and the fullness thereof." 
(I. Cor. x. 26,28.) "The field is the world." 
(Matt. xiii. 38.) " Go ye into all the world, and 
preach the gospel to every creature." (Mark xvi. 
15.) "Every knee shall bow." (Isa. xlv. 23; 
Rom. xiv. 11; Phil. ii. 10.) 



IN ACTUAL LIFE. 95 

CHAPTER III. 

UNITY IN THE CHURCH. 



I. Theokies. 

Christian unity has been and still is a fruitful 
theme for tongue and pen. Many theories have 
been proposed and many efforts made to bring all 
Christians together. Every one has, so far, failed. 
This effort may not succeed; but still, the mite is 
thrown in, hoping that it may help at least in 
bringing about this desirable end. 

Some have held that this work must be accom- 
plished by the sword. Hence thej have raised im- 
mense armies to subjugate heathen nations, and 
compel them to own Christ, and be one with the 
conquerors. But this is a horrid thought, and 
contrary to the plain teachings of God's word- 
Others argue that civil law should fuse this 
heterogeneous mass and compel men to think and 
act alike on questions of religion. The inquisition 
is founded on this idea. It can not be right. 

Others seem to think that state establishments 
must do the work; that a certain form of religion 
must be adopted by the state, the people taxed to 
support it, and no encouragement given to other 
torms of religion, but penalties attached to a non- 
conformity to the state religion. But the Bible 
teaches that the church and state are to be sepa- 
rate, therefore this idea will not do. 

But another one says uniformity of mode will do 
the work. Sing alike, pray alike, be baptized alike, 
partake of the Lord's-supper alike, have the same 



96 CHRISTIAN CO-OPERATION 

mode for everything in religion, and union is ac- 
complished. This looks plausible, but it violates 
the law of variety which God has established in 
nature and grace, and therefore can never be effect- 
ed. It is impossible to make men of every con- 
ceivable peculiarity of temperament, taste, acquire- 
ment, and mental development submit, under all 
circumstances, to the same modes. It never has 
been done, and it never will be done, either in this 
world or in the world to come. 

Others argue that Christian union is to be ef- 
fected by adopting a certain form of church gov- 
ernment, as, Congregational, Presbyterian, or Epis- 
copal, proving that this form is the one taught in 
the Bible, and then working with might and main 
to bring everything up to this standard. If all 
three of these forms of government can be legiti- 
mately proved to be right by the Bible, then they 
are all right ; and if they all be right, then by all 
means push the contest forward, for who knows 
but this trinity may produce a unity. If they all 
be proved from the Bible, then we had better cease 
lighting each other, lest "we be found fighting 
against G-od." 

Another theory, put forward recently and advo- 
cated very strenuously, is, that the divisions in the 
Christian church are caused by creeds, disciplines, 
and the unscriptural dialect of the theological 
schools ; and that to effect a union of Christians 
we must throw away creeds, and throw away dis- 
ciplines, for these are the inventions of men, and 
eliminate, as far as possible, from our theology all 
words and phrases not found in the word of Grod ; 
go back to the Bible and take it for our creed, dis- 
cipline, and system of theology; and that speak- 
ing the same things in the same words, is the 
most likely way of thinking the same thoughts in 



IN ACTUAL LIFE. 97 

the same way, and doing the same things in the same 
manner. There is much in this that is commend- 
able; but will the theory work in actual life and 
produce the results intended ? Experience proves 
that, except on a few points, there are no people in 
the world with more divisions among them than 
those so strenuously advocating this theory. It is 
a mere compromise. We will agree as far as we 
can, and then agree to disagree. If not this, we 
will debate to our soul's content. 

The theory here advocated is that this union is 
to be effected by imbibing the spirit of Christ. The 
more of Christ there is in us, the less division there 
will be. "Is Christ divided?" " Now this I say, 
that every one of you saith, I am of Paul; and I of 
Apollos ; and I of Cephas ; and I of Christ." Thus 
it was in the church of Corinth. Paul straightly 
condemns the whole thing. 

So now, "Every one of you saith, I am of" 
Brown (the Congregationalists) ; and I of John 
Calvin (the Presbyterians); and I of Pope Pius IX. 
(the Episcopalians) ; and I of Christ (the Chris- 
tians). About the same state of the Corinthian 
church. 

Christ is the basis of union, love the bond of 
union, and the teachings of the Holy Bible the law of 
union. Charity, or love, as described by Paul in 
I. Cor. xiii., will tie people together, and keep them 
together. From this spirit of charity there will 
flow forbearance and forgiveness, and unity of 
thought, council, purpose, and action. The great 
problems of theology, of church government, of 
actual life, will be solved in a genial, pleasant, 
friendly way ; and the beauty of God's work will 
not be marred by angry strife, envy, bitterness, 
malice, ill-will, and heart-rending divisions, which 
retard the progress of God's good cause. 
7 



98 



CHRISTIAN CO-OPERATION 



II. Negations. 



Unity does not consist in equal mental en- 
dowments. No two men are exactly alike in 
every respect. God did not design them to be so. 
As to the mind, variety is multiplied. Minds of 
the same family, of th^ same parents, are not cast 
in the same mold. "We can not, by any process of 
training, make them alike. Hence, unity does 
not consist in equal acquired mental ability. 
It is not desirable that all men should know 
everything in the same way. It would de- 
stroy interest. Place any class of men under the 
same influences, and give them the same oppor- 
tunities for acquiring knowledge, and they will 
not be equal. Some will know more, some less — - 
some more of one thing, and some more of another. 
Some will pay more especial attention to certain 
phases of a subject, and some to others. You can 
not make them think the same things in the same 
way. The same words under the same circum- 
stances will make different impressions on different 
minds. 

It does not consist in a similar or equal develop- 
ment of the feelings and tastes. Feeling is a won- 
derful motive-power. Men generally act as they 
feel. By some, great stress is laid upon this. In 
many cases too much is made of it. But feelings 
vary. They are even whimsical, and are not alike 
always in the same person. There is nothing in 
man so changeable as the feelings. To-day we are 
on the mountain-top, to-morrow in the valley low. 
Like the flitting of clouds over the sun, our life of 
feeling is made up of sunshine and shadows. Like 
the gliding of a vessel over the billowy ocean, the 
feelings rise and fall with the moods of the hour. 
I do not envy any man the task of tuning the feel- 



IN ACTUAL LIFE. 99 

ings of any audience to the same key. Tastes vary. 
Some like doctrine, some history, some detached 
incidents, some logic, some flowery description, 
some plain speech, some earnest exhortation, 
and some systematic teaching. So, then, feeling 
and taste can not come in as a basis of Christian 
union. 

Nor does it consist in equal gifts and graces. 
These are for edification. There are apostles, 
evangelists,- prophets, teachers, helps, governments. 
All these are useful in building up the cause of 
Christ. Some excel in faith, some in song, some 
in prayer, some in public speaking, some as finan- 
cial agents, some as missionaries, some in literature, 
some as pastors, some as revivalists, and some in 
indoctrinating the church. Thus we see some ex- 
cel in one thing, some in another. To one, God 
gives five talents, to another two, to another but 
one, The gifts and graces vary. This can not, 
therefore, be a basis of union. God has seen fit to 
cause this diversity. It is ours to use the gifts as 
bestowed. "Take great care not to despise each 
other's gifts." 

Nor does union consist in equal influence. Every 
man has his influence. It is either good or bad — 
for the good of man or his injury, for the glory of 
God or the dishonor of the soul. It is folly to 
say we have no influence. But influence is by no 
means equal in every case. We can not make it 
so. There is an evil here. Many "persons do 
homage to those of great influence, and look with 
contempt on those who have not arisen so high. 
Why should a humble place subject a mau to in- 
sult ? The lowly should be respected. The power 
which men exert in this world will never be equal. 

Union does not consist in oneness of speculative 
opinions. Speculation on religious questions has 



100 CHRISTIAN CO-OPEBATION 

been a fruitful source of division among Chris- 
tians. More than half of the division arises from 
this cause. Ambitious men have pressed their 
personal views to the ruin of much good. They 
have unchurched and anathematized pious men, 
because they could not, from the same data, in a 
process of reasoning, come to the same results. 
Paul and Barnabas could not see alike about the 
missionary tour, but it did not produce a schism in 
the church. They parted, but not each to originate 
a new sect, based on narrow peculiarities. Let men 
enjoy their mere opinions; let them have their in- 
dividualities. These are not essential to salvation. 
What have all the polemical wars in the field of 
opinion amounted to but strife and bitterness? 
Let men debate in friendship, and not discard each 
other if they can not see alike. Men may be at- 
tracted by different phases of the same subject. 
Shall they cudgel each other's heads because they 
have different mental developments ? See that 
post. You say it is five feet high. I say it is six 
inches broad. We do not agree. Shall we fall out, 
curse each other, form two sects, and call them 
churches? Much religious division is about as 
reasonable. I am glad, in the depth of my soul, 
that the Old and New School Presbyterians have 
quit fighting over the height and breadth of a 
post. 

A simple profession of religion is not enough for 
union, or Ananias and Sapphira would not have 
been rejected. The young nobleman whom Jesus 
loved, professed the Jewish religion ; yet he went 
away sorrowful over conditions of union with 
Christ. How many there are in the world — mill- 
ions of them — who profess the religion of Jesus ; 
and yet the visible church is rent and torn asunder 
by hundreds of divisions. 



IN ACTUAL LIFE. 101 

Oneness of ritual, forms of worship, manner of 
conducting business, and church rules are not 
necessary to union. There may be much diversity 
in all these things, and yet great unanimity of feel- 
ing and action. A certain degree of uniformity is 
desirable; but we should not squander our strength 
and divide our forces in trying to compel this, 
while we sacrifice greater ends that may be accom- 
plished in the midst of great diversity of forms 
and modes. 

I conclude, then, that while Christ is the basis, 
love the bond, and the Bible the guide of Chris- 
tian union, it can not be based upon or carried for- 
ward by insisting on oneness of mental endow- 
ments, or equal acquired ability; on similar devel- 
opment of feelings and tastes, or equal gifts and 
graces ; on equal influence, or agreement of specu- 
lative opinions; on a simple profession of religion, 
or on a similarity of modes, forms, and ceremonies. 

This is a vital question, and must not be disposed 
of in a general way. I will specify and expand. 
It consists, first, in 



III. Unity of Faith. 

"I therefore, the prisoner of the Lord, beseech 
you that ye walk worthy of the vocation where- 
with ye are called, with all lowliness and meek- 
ness, with long-suftering, forbearing one another 
in love ; endeavoring to keep the unity of the 
Spirit in the bond of peace. There is one body, 
and one Spirit, even as ye are called in one hope of 
your calling ; one Lord, one faith, one baptism, 
one God and Father of all, who is above all, and 
through all, and in you all." (Eph. iv. 1-6.) 



102 CHRISTIAN CO-OPERATION 

This is beautiful, comprehensive, expressive, and 
emphatic. It gives us a ground-work of faith far 
surpassing anything man has ever invented. This 
unity, then, consists in the faithful acknowledge- 
ment of 

1. "One God and Father of all" There is but 
one God. "I am God, and besides me there is none 
else." a There is one God; and there is none other 
but he." Thus truly spake the scribe that asked 
Jesus, "Which is the first commandment of all?" 
But Christ himself, quoting from the old law 
(Dent, vi. 4), says, in Mark xii. 29: "Hear, O 
Israel ; The Lord our God is one Lord." Chris- 
tians of every name, order, sect, and race have the 
one only true and the same God. They alike clothe 
him with the same sublime attributes, regarding 
him as the Author of the Old and New Testaments, 
of the Christian church, and as "the Father of light," 
from whom cometh "every good gift and every 
perfect gift." I do not wonder that the heathen 
fall out and quarrel about their religion — that they 
have divisions among them. They have so many 
gods, of such diverse characters, it would be a mir- 
acle if they should agree. But Christians ought 
not to disagree, for they have but one God, — the 
only true and ever-living, all-wise, and beneficent 
God, — the Creator of heaven and earth. 

2. But one revelation. It has been given at dif- 
ferent times and places, ard under different circum- 
stances ; yet it is all one. There is a harmony, a 
oneness about it which has made it the book of all 
ages and of all Christians. Go to what church 
you please, among any class or order of Christian 
people, in any part of the world, and there you will 
find, as the sacred book, the blessed Bible. All 
revere this volume. They read it ; they study it ; 
they teach it ; they circulate it ; they aim to live 



IN ACTUAL LIFE. 103 

by it, and treasure it above all other books. How- 
ever much they may wrangle over its meaning, 
or differ on the practice of its precepts, they all 
agree in this, that they have the same book for 
their divine standard. They deliberately throw 
away the heathen mythology, and the Hindoo 
Shaster, and the Mohammedan Alkoran, and the 
late but trifling Book of Mormon, and in one vast 
inseparable column press toward and around "The 
Holy Bible." This is unity, and therefore we 
should not fall out by the way. 

3. But one brotherhood of man. God is the 
great heavenly Father of us all. Paul tells us we 
are all of one blood. We all have souls and bodies 
that in some sense are alike. We all draw suste- 
nance from the same earth, breathe the same at- 
mosphere, look up at the same sun, moon, and stars, 
and somehow belong to the same great family of 
our Father — GTod. Eve is said to be "the mother of 
all living." Then came the flood, sweeping away 
the whole race, except Noah and his family who 
peopled the whole earth again. How much more, 
then, are those of the same family who love the 
Lord? And "children of the same family should 
not fall out and chide and fight." We are one 
Christian people, and our lives should not falsify 
the fact. 

4. This unity consists in having but one Savior, 
Jesus Christ. Many christs arose, but they were 
false. In the fullness of time, the true Messiah 
came. The Jews rejected him, and still look for 
another. But they will look in vain. There re- 
maineth no other sacrifice for sin. No other name 
is given whereby men can be saved. Christ, the 
only anointed, in this high sense, was once offered 
up for sin, and is forever set down at the right 
hand of God on high. "Believe on the Lord Jesus 



104 CHRISTIAN CO-OPERATION 

• 

Christ and thou shalt be saved." He who rejects 
Christ, the Christ of the Bible, rejects the true 
church, rejects God, rejects heaven, rejects his only 
hope of salvation. "Thou," Anointed one, 
"hast the words of eternal life." To whom shall 
we go, if we turn from thee? Above the din of 
party strife there is to day a mingled voice of song, 
saying in the sweet accents of hope, harmony, and 
faith, 

"Jesus shall reign where'er the sun 
Does his successive journeys run; 
His kingdom spread from shore to shore, 
Till moons shall wax and wane no more." 

This is union in prospect, and on a large scale. 
I opine, this state of things is coming nearer to 
earth every year. 

" Hasten, Lord, the glorious time, 
When beneath Messiah's sway, 
Every nation, every clime, 
Shall the gospel call obey." 

5. There is but one sheep-fold. Catholic and 
Protestant alike believe this. The language of 
Christ is, " there shall be one fold and one shep- 
herd." The gentiles must be brought in. The 
partition wall is broken down. The enmity is 
slain. Now there is neither Jew nor Greek, Bar- 
barian, Scythian, bond or free, but all are one in 
Christ. The shepherd is Christ ; the fold is the 
church. Since we are all of one church, and un- 
der the same leader, we ought, by all means, to co- 
operate as much as possible in extending the Re- 
deemer's kingdom. And every difference which 
will in any way retard the progress of the good 
work should at once be laid aside. 

6. There is but one Comforter. This is the Holy 



IN ACTUAL LIFE. 105 

Spirit. It came on Jesus in the form of a dove. 
On the day of Pentecost there " came a sound from 
heaven as of a rushing mighty wind, and it filled 
all the house where they were sitting. And there 
appeared unto them cloven tongues like as of fire, 
and it sat upon each of them. And they were 
filled with the Holy Ghost, and began to speak 
with other tongues, as the Spirit gave them utter- 
ance." These had "the unity of the Spirit in the 
bond of peace." The text above says there is " one 
Spirit." This is enough. I have been in the East 
aud in the West ; have mingled with many persons 
of different languages, church associations, and pe- 
culiar opinions, and have found that wherever per- 
sons truly love God, they have the same spirit, the 
same source of comfort, and, in a large measure, 
the same inner experience. The wind bloweth 
where it listeth. Thou nearest the sound thereof. 
Thou canst not tell whence it cometh, nor whither 
it goeth. So is every one that is born of the Spirit. 
Drinking at the same fountain, becoming acquaint- 
ed with the same Master, realizing the same exhil- 
arating influences, why should not our relations 
and communion with each other be the most pleas- 
ant and desirable? Unseemly irregularities may 
temporarily appear upon the surface, but the same 
gracious, life-giving' Spirit pervades the whole body. 
Let us recognize this fact, and it will help us much 
in a practical solution of the question of Christian 
union. Let the Spirit and the Word have free 
course. They will fuse and hammer us into one. 
Quenching the Spirit and substituting in its place 
vain ambition have done much to distort the cause 
of God among men, and bring about the present 
distracted and divided state of the Christian 
church. 

7. There is but one door into the church. This 



106 CHRISTIAN CO-OPERATION 

door is Christ. So himself says, in the tenth chapter 
of St. John. He repeats this trnth. In the sev- 
enth verse he says, " I am the door of the sheep." 
But a truth so important must be intensified. So 
in the ninth verse he says, again, " I am the door" 
and then goes on with these words of hope: "By 
me if any man enter in, he shall be saved, and shall 
go in and out and find pasture." And going in 
through Christ we repent truly and heartily of 
our sins, believe fully and firmly on Jesus, and re- 
ceive the complete and free pardon of all our past 
transgressions. 

We can not buy our way in ; we can not come 
in on mere morality ; we can not be baptized 
in; we can not get in by prophesying, casting out 
devils, and doing "many wonderful works." No, 
no ; Christ is the door. We must come in through 
him. In doing this we submit to the conditions 
which he has established. The particular rules of 
particular churches are not the door. Christ in his 
life, in his teachings, in his sufferings, in his tri- 
umphant resurrection, in his mediatorial character, 
is the door into the church. All others are false 
doors — delusive phantasms. If we all believe in 
Christ, that he is the Savior of men, and that by 
faith in him we are saved, why not bring our forces 
together to bring the world to him ? 

8. There is but one rule of faith and practice, 
and that is the revealed will of God. The day of 
tradition is done. Reason often misleads. Nature's 
voice is not specific on moral duties. Philosophy 
is proud and vain and boastful and often blind. 
The feelings are variable and uncertain. History 
has no voice of authority. Familiar spirits differ 
possibly more than men. We ought to aim to con- 
trol circumstances, and not quietly sit and let the 
incoming tide of time mold and drift and shape us 



IN ACTUAL LIFE. 107 

as it pleases. The moorings of life are often cut 
loose, and if we can not lay hold on eternity to 
stay our storm-tossed barks, we will be drifted over 
the precipice into the wildest foam of skepticism, 
and be dashed to pieces on the dark and frightful 
rocks of eternal perdition. Therefore "let us walk 
by the same rule, let us mind the same thing." 
(Phil. iii. 16.) That rule is the word of God. 

9. There is but one ordinance of baptism. That 
is in the name of the Father, the Son, and the Holy 
Ghost. " One Lord, one faith, one baptism." We 
know there were Jewish baptisms, John's baptism, 
"the doctrine of baptisms," but we now speak of the 
ordinance which pertains to the Christian church. 
" He that believeth and is baptized shall be saved." 
The Savior thought lit to be baptized. His disci- 
ples administered the ordinance. He commanded 
his followers to " go teach all nations, baptizing 
them." The early church, whose history we have 
in the Acts of the Apostles, taught and administered 
baptism. The early fathers did not neglect it. It 
is a common practice to-day. It is ours to heed 
this accumulation of testimony. 

10. There is the communion of but one blood 
and body of Christ. He was offered up once for 
all. " Christ being raised from the dead, dieth no 
more." (Rom. vi. 9.) "He died unto sin once." 
(Rom. vi. 10.) " Who needeth not daily, as those 
high -priests, to offer up sacrifice, first for his own 
sins, and then for the people's : for this he died 
once, when he offered up himself." (Heb. vii. 27; 
ix. 28 ; x. 10.) " But this man, after he had offered 
one sacrifice for sin, forever sat down on the right 
hand of God. (Heb. x. 12.) Here all Christians 
may come and together enjoy this ordinance. There 
should be no exclusion. We have no right to make 
barriers. Paul says, "I beseech you, brethren, by 



108 CHRISTIAN CO-OPERATION 

the name of our Lord Jesus Christ, that ye all 
speak the same thing, and that there be no divis- 
ions among you. (I. Cor. i. 10.) These divisions 
are wrong. " For while one saith, I am of Paul 
(Presbyterians) ; and another, [ am of Apollos 
(Baptist) ; are ye not carnal ? " And, speaking 
expressly of the communion, or Lord's-supper, he 
says : " First of all, when ye come together in the 
church, I hear that there be divisions among you ; 
and I partly believe it," (I. Cor. xi. 18.) Paul stout- 
ly condemns this. So it is at present. It would 
take three or more distinct tables or divisions to 
accommodate professing Christians. Shame on 
such narrowness! These divisions were schisms 
(Greek, schismata) in the church, just such as we 
have in these days; and they were carried even to 
the church, and around the Lord's table. Dr. Ad- 
am Clarke, on this passage, says: "The Paulinians, 
the Kephites, and the Apollonians continued to ^be 
distinct parties, and ate their meals separately, even 
in the same house." What a commentary on the 
religious bigotry of the day ! 

11. There is a oneness of aim as to sin. This is 
to eschew evil, to keep free of it, and to free others 
from it. There is also a oneness of aim in life; to 
do good, to glorify God, to make the world better, 
to advance the cause of God. Then they are all 
inspired with " one hope of your calling." There 
is "unity of love, ' unity of Spirit in the bond of 
peace.' " One destiny awaits the good. It is hap- 
piness and heaven. 

But is this unity of faith desirable ? Some say 
it is not. I think it is. But is it attainable? I 
understand the Scriptures so to teach. But I will 
not multiply words. Let the Lord himself speak : 
"And he gave some, apostles; and some, prophets; 
and some, evangelists ; and some, pastors and teach- 



IN ACTUAL LIFE. 109 

ers; for the perfecting of the saints, for the work 
of the ministry, for the edifying of the body of 
Christ." Here is what Christ has done, and why 
he has done so. Now what is the end of this ? 
Paul answers : " Till we all come in the unity of 
the faith, and of the knowledge of the Son of God, 
unto a perfect man, unto the measure of the stature 
of the fullness of Christ." (Eph. iv. 13.) In the 
face of this, will men say that divisions are desira- 
ble ? I suppose some will; for they are determined 
to be blind. But I will devoutly utter 

the prayer of the savior. 

"Neither pray I for these alone, but for them 
also which shall believe on me through their 
word ; that they all may be one ; as thou, Father, 
art in me, and I in thee, that they also may be one 
in us : that the world may believe that thou hast 
sent me. And the glory which thou gavest me I 
have given them; that they may be one, even as we 
are one : I in them, and thou in me, that they 
may be made perfect in one ; and that the world 
may know that thou hast sent me, and hast lov- 
ed them, as thou hast loved me." (John xvii. 
20-23.) 

I can but respond, from the depths of my heart, 
amen and amen ! Comment will weaken the force 
and beauty of this prayer. Those who are deter- 
mined to be blinded by prejudice and sectarianism 
will not likely see, if a volume were written up- 
on this outgushing of the Savior's warm and sym- 
pathetic heart. They must go on till they meet 
the doom which awaits all those who create or keep 
up divisions in the body of Christ. Yet I utter my 
warning. "Blessed are the peace-makers, for they 
shall be called the children of God." 



110 CHRISTIAN CO-OPERATION 

IV. Unity of Experience. 

Experience is the result of a trial, or a series of 
trials. Every man has some kind of experience. 
Some have more than others. As this life is a 
state of trial, there must be an accumulation of ex- 
perience in every man's case. Even wicked per- 
sons have some kind of religious experience. I 
use the term in a limited sense as referring to the 
Spirit's influence upon the heart in conviction for 
sin, justification, adoption, and sanctification. Every 
true Christian will have a rich experience, covering 
all this ground. The most gracious results come 
from trials or efforts here. The result arising from 
receiving the word of God, a true repentance for sin, 
and a saving faith in Christ, is by many called ex- 
perimental religion. It is the assurance of the 
heart, through the Spirit's influence, that we are 
Christians. It is the "full assurance of faith." 
The helpless soul hangs confidently on God. It is 
a sweet satisfaction in the heart, a joy in the soul, 
and a heavenly quietude in the Spirit. During tjie 
ministrations of twelve years I have heard about 
one thousand persons relate their religious experi- 
ence. The testimony on this point has invariably 
been, "God hath power on earth to forgive sin." 
"We know that we have passed from death unto 
life." "Oh, what joy to the soul." "It is a peace 
that passeth all knowledge." "Tongue can not 
express the sweet comforts and peace of a soul in 
its earliest love." The words may differ, but the 
substance is the same. The time was when this 
gracious doctrine was very unpopular. But few 
enjoyed the love of God in the heart, and many 
thought it not proper or impossible for us to know 
sins pardoned. It was called a wild delusion. 
Men cried enthusiasm. But for one hundred years 



IN ACTUAL LIFE. Ill 

have we believed, taught, and enjoyed this bless- 
ing. It makes us one in Christ. Christian union 
can not exist without that love which is inspired by 
a conscious indwelling of the Holy Spirit. This 
unity which the Spirit produces is worth more in 
actual life than a thousand theories. This witness- 
ing of the Spirit to our hearts is a plain doctrine of 
the Bible. How any can deny this is difficult to 
see. "Ye must be born again." "Repent and be 
converted." Is it reasonable to suppose that so 
important a change as this should take place and a 
man not know it? The heart, the mind, the life, 
all undergo a radical change, and the subject be en- 
tirely unconscious of it ? Wonderful delusion ! The 
word of God and his Holy Spirit, our own reason 
and conscience, all concur in the divine testimony. 
"The Spirit itself beareth witness with our spirit 
that we are the children ot God." We became 
new creatures in Christ Jesus. Deep, earnest, spir- 
itual piety takes possession of the heart. "We 
know that we have passed from death unto 
life," 

1. Because we have a personal experience. (I. 
John i. 1-3.) 2. Because we have fellowship with 
God and Christ. (I. John i. 3.) 3. Because we 
are in the light of God. (I. John i. 5-7.) 4. Be- 
cause we see and confess our sinfulness. (I. John 
i. 8-10.) 5, Because we keep his commandments. 
(I. John ii. 3-6; v. 3.) 6. Because we love the 
brethren. (I. John ii. 9-11 ; iii. 14; iv. 20.) 7. Be- 
cause we love not the world. (I. John ii. 15-17.) 
8. Because we are " united in Christ." (I. John ii. 
19.) 9. Because we have an unction from the Holy 
One. (I. John ii. 20-27.) 10. Because we ac- 
knowledge in our hearts that Jesus is the Christ. 
(I. John ii. 22, 23 ; iv. 15.) 11. Because our aim 
is to do righteousness. (I. John ii. 29; iii. 7.) 



112 CHRISTIAN CO-OPERATION 

12. Because the world knoweth us not. (I. John 
iii. 1.) 13. Because we hope to see Christ as he is, 
and be like him. (I. John iii. 2.) 14. Because we 
sin not knowingly or willfully. (I. John iii. 8-10.) 

15, Because the world hates us. (I. John iii. 13.) 

16. Because we assist, on all possible occasions, 
those who are in distress. (I. John iii. 17, 18.) 17. 
Because our hearts condemn us not. (I. John iii. 
19, 21.) 18. Because our appropriate prayers are 
answered. (I. John iii. 22.) 19. By the Spirit 
which he hath given us. (I. John iii: 14 ; iv. 13 ; 
v. 10.) 20. Because we are able, like Moses, like 
Christ, like the apostles, like the early Christians, 
to overcome evil spirits. (I. John iv. 1-6.) 21. 
Because slavish fear is cast out. (I. John iv. 18.) 
22. Because we have power given us to overcome 
the world. (I. John v. 4.) Then, after all these 
tests, may we not say with confidence, " And we 
know that we are of God, and the whole world 
lieth in wickedness?" Here is groundwork for an 
extensive and rich experience. Who will deny 
that these tests may be applied? God has given 
them to us. It is all folly to say we can not know 
assuredly of our acceptance with God ! He is too 
good a father to leave us in doubt. 



Y. Personal Piety. 

This unity is also induced by personal piety and 
practical religion. " Let us walk by the same rule." 
This will produce harmony. Let any number of 
persons attend the same school, have the same 
teacher, study the same books, belong to the same 
literary society, and have the same profession in 
view, and there will spring up a sympathy between 



IN ACTUAL LIFE. 113 

them unknown to strangers. Let a stranger in a 
strange land meet one from his own country, and 
though they may never have seen each other before, 
yet they are at once acquainted. Their hearts are 
warm toward each other. There is sympathy, and 
confidence, and social enjoyment. Why is this? 
They speak the same language ; they have the same 
land for their home; they grew up under the same 
laws ; were surrounded by the same influences ; 
and now, though they meet for the first time, away 
from the scenes of their childhood, they have a 
common bond of union. So in the Christian life. 
Men learn to speak the same language, have like 
hopes and aspirations, live under the same spiritual 
government and laws; and each one has the same re- 
straints and promptings, and realizes similar enjoy- 
ments. A catholic feeling is stimulated. And 
when these persons who have been minding " the 
same rule" come together from different earthly 
climes, they find within them the broad basis laid 
of fraternal fellowship and Christian co-operation. 
I would love to dwell here, and name some of the 
specific duties of Christians in practical life ; but as 
they are so well set forth in another part of the 
work, I forbear, by saying that Christians should 
be Christians everywhere. We should all seek to 
imitate Christ. And by all trying to imitate the 
same divine pattern, we will come nearer together 
as we come nearer to him. 



VI. The Means of Grace. 

Unity is materially aided in the use of the means 
of grace. As a rule, every duty is a means of 
grace; for by every well-directed effort we grow 
8 



114 CHRISTIAN CO-OPERATION 

in knowledge, in strength, and in the divine image. 
But there are gracious privileges which God in his 
goodness gives us. These we specifically denom- 
inate " means of grace." They are involved in 
practical religion » 

Grace is a very comprehensive term, and has over 
twenty definitions. Generally, it means free favor. 
And the means of grace are those privileges which 
God aifords us for our good, our happiness, our 
advancement in divine life. This is one way he 
has of accomplishing his purpose among men. He 
brings the kingdom of heaven to hand. He affords 
opportunities. He supplies the mears. He prom- 
ises wisdom and strength for the mere asking. 
Then he exhorts us, saying, "Work out your own 
salvation with fear and trembling." A good writer, 
upon this passage, says, " Go on, walking by the 
same rule, and minding the same thing, till your 
salvation be completed; till filled with love to God 
and man, ye walk unblamably in all his testimo- 
nies, having your fruit unto holiness, and the end 
everlasting life." 

1. Perpaps the first and most important means 
of grace is the Holy Bible. Without this the world 
would be a scene of moral darkness. Men would 
have no means to obtain any certain knowledge of 
creation, the character of God, the origin of evil, 
the spirituality, duty, or destiny of man, the way 
of salvation, or in what consists true human hap- 
piness. The Bible is a most precious gift. He who 
follows its sublime teachings will travel the shining 
way to the land of eternal youth and beauty. We 
are to " search the Scriptures," for they testify 
of Christ, who is "the way of the truth and the 
life;" to understand their precepts, and practice 
them in all the walks of life. 

2. Religious and devout meditation is a means 



IN ACTUAL LIFE. 115 

of grace. Christians love to think of God, of his 
word, of his works, and of his doings among men. 
This is their sweet employment. Books have 
grown from meditations on God's providences. The 
mind is made to think. It delights in making 
excursions after new acquisitions of knowledge. 
The psalmist says (i. 2.) of the blessed man : "His 
delight is in the law of the Lord, and in his law 
doth he meditate day and night." This devout ex- 
ercise of the mind may be carried on in secret, 
in the social circle, during conversation, on the 
journey, about the daily task, or in the sanctuary. 
This is soul-communion with God. ^N"o one can 
rise to any eminent degree of piety without exer- 
cising himself in devout meditation. 

3. Prayer is an important means of grace. 
This is soul-breathing after God. Prayer is the 
Christian's native air. It is the language of want 
and trust. God is strong; we are weak. He is 
willing to help us ; but we must ask in order to 
receive. He who ceases to pray ceases to live a 
Christian life. Prayer is making known our re- 
quests to God for things agreeable to his will with 
faith in Christ. Prayer uttered under different 
circumstances has different names given to it. 
Hence we have secret prayer, social prayer, family 
prayer, and public prayer. (Acts x. 9; I. Cor. 
xiv. 15.) 

4. Singing is a means of grace. It is a refining 
and entertaining exercise. It has charms to soothe 
the savage breast. It is social, literary, artistic, vo- 
luptuous, or spiritual. This depends on the singer 
or the character of the song. Sacred music is often 
too much neglected; sometimes much abused. "Is 
any merry? let him sing psalms." We are to "sing 
and make melody in our hearts unto the Lord;" to 
"sing with the spirit and with the understanding 



116 CHRISTIAN CO-OPERATION 

also." Moses, Miriam, and the hosts of Israel sung 
a song of triumph on the shores of the Red Sea. 
The Jews sung songs of praise about the temple- 
service. They composed and sung songs on special 
occasions. Many sweet songs have those pious 
men of old left for our use in the Book of Psalms. 
This Hebrew poetry has a divine charm about it 
whose power time does not destroy. The apostles 
and early Christians sung "psalms and hymns and 
spiritual songs." God has given us voices to sing, 
hearts to feel, and souls to be inspired. Let us duly 
arouse ourselves, and engage with grateful rever- 
ence in this enrapturing exercise. It will help to 
unite our hearts together. 

5. Fasting, as a religious exercise, is abstinence 
from food, stated or occasional as far as health or 
circumstances will permit, and from all sensual in- 
dulgence. So long as the animal rises above, bears 
down, and controls the spiritual nature, there can 
be no advancement in piety. The lower nature 
must be subdued. The body must be kept under, 
lest after we have preached to others we ourselves 
should become castaways. Fasting may be made 
a means of promoting spirituality. 

The psalmist says, "I humbled my soul with 
fasting;" "this kind can come forth by nothing 
except prayer and fasting." There are sometimes 
evil spirits, dispositions, or habits in men, that 
nothing will dislodge but the Spirit of God oper- 
ating through the most intense prayer, and the 
deepest humiliation by fasting. Some devils can 
only be starved out. This is the only remedy for 
the devil of gluttony. Lust can not be cured by 
indulgence. Pride can not be cured by feeding a 
vain fancy. There must be excision. The prophets 
fasted. So did John the Baptist, and his disciples. 
Christ fasted forty days and forty nights. So did 



IN ACTUAL LIFE. 117 

Moses on the mount. When ye fast, be not as the 
hypocrites, of a sad countenance. They disfigure 
their faces that they may appear unto men to fast. 
Paul was in fastings often. If we study this ques- 
tion thoroughly, we will, doubtless, find that fast- 
ing may be used to advantage on many occasions 
as a means of growth in grace. The more our an- 
imal and sinful natures are subdued, the less cause 
will there be for strife and division. 

6. When Otterbein organized a church in Bal- 
timore, he established in it the prayer-meeting. 
Formalists did not appreciate this course. He had 
done the same in his churches elsewhere. It gave 
rise to much opposition. It was branded as a new 
measure. And he was obliged to defend his course 
by appealing to the Scriptures. (Ps. lxlv. 6 ; Isa. 
lvi. 7; Rev. v. 8, viii. 13; Luke xviii. 1; Thess. v. 
17; I. Tim. ii. 8; James v. 16.) 

" Prayer-meetings, attended as they are, when 
conducted in the spirit of faith, and meekness, and 
pure love, by the Holy One, are a means of grace 
admirably adapted to bind the people of God to- 
gether by the strong cords of Christian union, 
and to promote that blissful communion of the 
saints on earth." — Church History. 

7. " Iron sharpeneth iron ; so a man sharpeneth 
the countenance of his friend." This, in a large 
measure, expresses the philosophy of those meet- 
ings among us known by different names ; as 
" society-meetings," " speaking-meetings," " expe- 
rience-meetings," " love-feast-meetings," " class- 
meetings." All these expressions indicate the same 
general idea. The people of G-od come together, 
and in turn speak about religion. These speakings 
are mostly brief, and interspersed with song and 
prayer. Religion in relation to self is the usual 
phase of the topic discussed. We talk of our 



118 



CHRISTIAN CO-OPERATION 



thoughts, feelings, desires, labors, hopes, trials, and 
joys. It is the relation of personal and inner history. 

The Bible is full of this. The Psalms are based 
upon this inward working of the human heart un- 
der a divine influence. Moses makes an experience 
of Israel's travels in the wilderness. The Acts of the 
Apostles is a standing society-meeting for all time 
to come. Cornelius and Peter held a class-meeting. 

These social interchanges of thought, feeling, and 
purpose, cement us together and keep us one. We 
can not well be divided while we are thus inti- 
mately associated. Those who faithfully wait on 
this means of grace rarely if ever fall away. A 
neglect here is almost sure to bring evil results. 

8. We employ exhortation. This is earnest 
speaking to deter from evil, to incite to good 
works and faithfulness in duty. Many among us 
are licensed to exercise in this way. These "make 
appointments wherever acceptable to the people ; 
read portions of sacred Scripture, exhorting there- 
from; exhorting 1 saints, that they with purpose of 
heart should cleave to the Lord, and sinners to flee 
from the wrath to come ; and this they shall do as 
often as practicable." It is the duty of the leader, 
among other things, to exhort the membership to 
unity and love. Our ministers use this largely in 
stimulating Christians to activity, and sinners to 
repentance. It is authorized by the word of Grod. 
(Acts ii. 40; I. Thess. v. 14; Heb. iii. 13; x. 25; 
Acts xiii. 15; xviii. 27 ; Rom. xii. 8.) 

9. Preaching. I use this term in a kind of 
general sense, as referring to those public religious 
discourses designed to improve the hearers in mind, 
heart, and life. The Savior went about preaching 
and teaching. Preaching is the more earnest dis- 
course accompanied with exhortation, and designed 
to arouse men and awaken them to a sense of duty 



IN ACTUAL LIFE. 119" 

and to action. Teaching is more calm and dispas- 
sionate, having for its object the impartation of in- 
struction. Talent varies in ministers, and in some 
both qualities of preaching and teaching are com- 
bined. They should as much as possible be culti- 
vated together. This exercise is a wonderful 
means of grace. God has ordained it in the church. 
The church could not be kept up without this ex- 
ercise. It is our duty, our privilege, and for our 
benefit, to wait on the ministrations of God's word. 
If it be my duty to preach, it is your duty to hear. 
Thus are men brought into sympathy with the 
word, and with each other. How can any one be 
a Christian while neglecting or refusing to wait on 
the exercise which God has ordained for his profit? 
(Neh. vi. 7; Matt. iv. 17; xi. 1; Luke ix. 60; Acts 
x. 42 ; Col. i. 28.) 

10. The ordinances are an essential means of 
grace. These are baptism and the Lord's-supper, 
to which some add feet- washing. I have spoken 
of these as a theory, as a belief. Nearly all Chris- 
tians believe in these in one way and another. 
There is much difference about modes and subjects, 
but not so much about the things themselves. 
Hence they are a common means of grace, and 
when engaged in with the proper spirit they tend 
to unify the believers of Christ. In these things, 
then, we should look more on the inner, on the 
substance, on the reality, the object, end and aim, 
and not so much on mere circumstances, forms, or 
outer incidents, remembering that there may be 
essential unity, amid great and allowable di- 
versity. 

Suppose one thousand persons with pure desires, 
with oneness of purpose, with a proper apprecia- 
tion of its value and importance, with full faith in 
the sacrificial atonement of Christ, should gather 



120 CHRISTIAN CO-OPERATION 

around the table of the Lord. Some of them 
would kneel, some sit, some recline, some stand. 
Would there not be essential unity? Narrow in- 
deed would be the mind that would break these 
Christians up into Jive divisions on the mere inci- 
dent of bodily posture in the communion. We 
have one common Lord, one atonement, one broken 
body. Around this we gather, in one communion ; 
and as we look upon Calvary, at the cross, and 
behold our bleeding, suffering, dying Lord and 
Master, our hearts are warmed, melted, and fused 
into one. We are built up and made strong in the 
love and faith of God. 

One thousand persons, more or less, with the same 
hopes, prospects, desires and intentions, and faith, 
come to the water for baptism. Believing on the 
Lord Jesus Christ with all their hearts, with one 
voice they exclaim, " See, here is water; what doth 
hinder me to baptized?" But some have the water 
sprinkled upon them; some stand, some kneel and 
have the water poured upon them ; some are 
dipped once backward in the water, standing or 
kneeling; some stand, some kneel, and are dipped 
in the water three times backward or three 
times forward. They are dressed, perhaps, in a 
thousand various styles, from the gorgeous robe of 
the Ethiopian queen's chamberlain to the simple 
scarf. 

The external observer cries, "what a want of 
uniformity! what wonderful diversity! what divis- 
ion !" But they are all prompted by the same 
desires, believe in the same truths, follow the same 
Holy Bible. They are all baptized in the name of 
"The Father, Son, and Holy Ghost." They 
renounce the devil and all his works ; the w r orld 
and all its wickedness ; sin and all former evil hab- 
its. They all enter upon a new and better life. 






IN ACTUAL LIFE. 121 

Their hearts are all aglow with love to God and 
each other. Their countenances beam with a 
heavenly radiance as with one voice they all sing, 

" Praise God from whom all blessings flow, 
Praise him all creatures here below, 
Praise him above, ye heavenly hosts, 
Praise Father, Son, and Holy Ghost." 

These ordinances are a means of grace, and tend 
to unite Christians. They help to unite us, and all 
those who join with us in these exercises. It is 
reasonable to suppose that they will secure the 
same results elsewhere and in other persons. 

We might also speak of other means of grace at 
length, but forbear, and only mention some of 
them. The protracted meeting, continuing through 
several days and nights or weeks, is a concen- 
tration of forces for the upbuilding of Christians 
and the conversion of sinners. It is a powerful 
means of promoting the cause of God, and has 
often been greatly blessed with the presence and 
power of the Lord. 

The quarterly meeting combines business, preach- 
ing, experience, praise, and the ordinances. It is 
held four times every year, is attended by the offi- 
cial members and many other Christians in a given 
district, the pastor and^ presiding elder. 

Sometimes camp-meetings are held. These are 
large concourses of people who come together and 
remain several days, living in booths or tents, 
serving God day and night. They may be compared 
to the " Feast of Tabernacles " among the Jews. 
(Lev. xxiii. 34.) They are usually held in autumn, 
after the harvest is gathered. In the country 
where churches are scarce, or in sections of the 
country where there is a tendency to formality, 
they may be used to good advantage. 



122 CHRISTIAN CO-OPERATION 

The Sabbath- school is absorbing a great deal of 
talent, energy, and time; and it is doing a good 
work in calling out Christian talent, in training 
young and old in Bible principles, — in preparing 
material for the church, — in concentrating Chris- 
tian effort, and in unifying the body of Christ. 

In connection with this we have in many places 
the teachers' meeting, Sabbath-school conventions, 
Sabbath-school literature, and the General Sabbath- 
school Association. I may also subjoin the speak- 
ing-meeting in public worship or in connection 
with church business ; the official meeting for 
stations; the annual conference for several circuits, 
missions, and stations ; missionary meetings; min- 
isterial associations; and the quadrennial or Gen- 
eral Conference. These all may be made a means 
of ministering grace to the souls of those who 
attend them, and tend to fulfill the prayer of Christ, 
" That they may be one." 

12. I may also name, as an important means of 
grace, joining the church. This seems to be the 
duty of all. It is doubtful whether any one can 
get the Christian culture he needs without uniting 
somewhere in visible church-fellowship. Every 
one needs the society, influences, and help of local 
church relationship. The enterprises of the church 
can not be carried forwar^ without some kind of 
organization. And to have this, a number of per- 
sons must unite together under certain rules. 
Christ established a church; men at once joined 
themselves to it. " The Lord added to the church 
daily such as should be saved." This indicates the 
mind of the Lord. If God established a church it 
is our duty to join it, and to see that it is sustained. 
We must take our choice among the orders of the 
day. The less the division the better. 



IN ACTUAL LIFE. 123 

CHAPTER IV. 
THE SPIRIT OF THE CHURCH. 



I. The Authority of the Church. 

[Matthew xviii. 15-18.] 

Absolute power belongs alone to God. Christ is 
the supreme head of the church, and from him is 
derived all spiritual authority. In his name must 
it be exercised, and to him are we responsible. 
This authority is manifested in the world, and ex- 
ercised among men, by the word of Cod, the 
church of Christ, and the Holy Spirit. 

There is deposited somewhere in the body of 
Christ, which is the church, a sufficient amount of 
authority to accomplish his ends among men. The 
church is the visible agent of Christ upon earth, 
and its powers consist in the authority to bind the 
soul to Christ as the only life-giving element ; to 
bind the seal of condemnation upon sin in all its 
various forms among men ; to bind the truth upon 
men's minds and hearts by the preaching of his 
holy word ; to bind truly - converted persons 
together in Christian fellowship in the organiza- 
tion of churches; to bind these churches together 
in co-operative Christian labors in ameliorating the 
physical, intellectual, and social condition of man- 
kind, and in extending the Redeemer's kingdom by 
missionary operations ; to build up the members of 
the body of Christ in the faith and practice of the 
divine precepts ; to accept, reject, discipline, or ex- 
pel its members ; and to choose proper teachers 
and officers for the body of Christ. 



124 CHRISTIAN CO-OPERATION 

Two notions prevail as to the location of the 
authority for the accomplishment of these ends. 
One is that these powers belong exclusively to the 
class known as the ministry. The other notion is 
that these powers are to be exercised conjointly by 
the ministry and laity; that the power has been 
delegated by Christ to the whole body to be exer- 
cised personally or by delegation, and that every 
member has, in this matter, his inherent rights, 
which no one can arbitrarily take away, or prevent 
him from exercising. This is the more reasonable 
theory. 

The minister is an officer in the church. His 
duties and powers are important ; and they are 
well defined in the word of God. He is to be re- 
spected and supported in his labors, admonitions, 
counsels, and reproofs by the people under his care; 
but he is not to " lord it over God's heritage." 
The people have a voice, have rights, but not to 
override and interfere with the duties of the min- 
ister. Let each keep his place, perform his proper 
functions, and all co-operate in the great work of 
bringing a lost world back to the fold of Christ. 
Amen. 



II. Our Liberality. 

The discipline is small. Not much space is given 
to spread our rules, lest they might bind the con- 
science. Some complain, and say, "We have not 
half enough in the discipline." This may be true 
in comparison with some orders of the day. But 
there is enough in the Bible; go to it. There you 
will find an unfailing fountain, — ever flowing, 
never dry. The Confession of Faith is brief and 



IN ACTUAL LIFE. 125 

scriptural, the Constitution concise and plain, the 
Discipline proper, direct, and practical. Much is 
left to the judgment, experience, and circumstances 
of individual members, churches, and other offici- 
ating bodies. 

There are but few established forms among us. 
We are almost devoid of a ritual. No dictating 
rubric guides our course ; no human ordinance 
cramps the soul in worship ; no printed page hems 
in the mind or checks the uprising of the heart in 
prayer to God. We are free to worship as we 
think we are taught in the Holy Bible. 

There are no oaths or subscriptions to articles of 
faith as conditions of membership. A belief in 
God's word, a saving faith in Christ, a determina- 
tion to work out the salvation of the soul, and an 
obedient spirit, are the terms of membership. And 
these are enough. 

We have no narrow views on church commun- 
ion. The scandalous high-church notion that none 
but those of the same faith and order can commune 
together is entirely discarded. It is the Lord's ta- 
ble, and not the table of any sect or particular de- 
nomination of Christians. We have, therefore, no 
right to reject th©se whom God accepts. It is a 
personal act to come to the Lord's-supper, and he 
who eats or drinks unworthily does so at his own 
risk. God lays down the rule. We must preach 
it. Men are to make the application. 

The means of grace which we afford are common 
to all who wish to enjoy their advantages. Preach- 
ing, prayer-meeting, society-meeting, and business- 
meetings are open to all who truly desire their ben- 
efit. We do not keep our doors with lock and key, 
and sentinel and drawn sword. Come with us and 
enjoy the good we have from God. 

Grace is free to all. Men may accept Christ and 



126 CHRISTIAN CO-OPERATION 

be saved, or reject him and be lost. No universal 
power sweeps all to heaven ; no broad promise 
gives loose reigns to lust. JSTo dismal fate broods 
over the destinies of men ; no arbitrary decree con- 
signs them to perdition. God rules on high, and 
also among men. He says, " Come unto me, all 
ye ends of the earth, and be ye saved." He who 
wills may come to Christ. 

Believing in the freedom of the soul, we oppose 
sin ; in the freedom of the mind, we oppose igno- 
rance ; in the freedom of the conscience, we oppose 
whatever would stand between it and God ; in the 
freedom of the body, we oppose involuntary servi- 
tude ; and in the freedom of the influence, we op- 
pose an inconsistent life by which a man's power 
for good is broken. 

Lay preaching has always been popular among 
us. It is no less so to-day. And many of these 
lay preachers develop into full-fledged theologues, 
and become our best workers. It is some satisfac- 
tion to know that this doctrine of lay preaching is 
commanding more attention in other quarters than 
it did in former years. If a layman can exhort, if 
he can expound the word, if he can awaken the 
dormant energies of some soul, and his life be a 
standing proof of his sincerity, who says that his 
lips shall be sealed ? God does not. If Eldad and 
Medad prophesy in the camp, shall we say, " My 
lord Moses, forbid them? " Verily, nay. " Would 
God that all the Lord's people were prophets, 
and that the Lord would put his Spirit upon them." 
(Num. xi. 26-30.) 

We believe in an educated ministry, but not in 
the same way that many others do. A minister 
can not know too much. The more he knows the 
better is he prepared to teach. But those who give 
evidence that they are called, we encourage to 



IN ACTUAL LIFE. 127 

exercise their gifts and graces; and we accept of such 
as fellow-laborers in the vineyard of the Lord, 
though they may not possess a collegiate or finished 
education. It is in justice, perhaps, to say that 
special training for the ministry is becoming more 
common among us every year. So far as the train- 
ing for the work is concerned we now have many 
laymen enjoying full orders. We never expect to 
discard lay preaching ; but the indications are that 
before the close of another century lay preachers 
will stay among the laity, and none but those fully 
called and devoted to the work will be ordained to 
the office of elder in the church of Christ; for 
those who wish to labor for God can be just as 
useful with a yearly permit to preach as with a 
certificate of ordination. It is much easier to 
not make elders of those for whose qualification 
we may have misgivings, and it will give us less 
trouble than to unmake them after they have been 
made. 

There is a great degree of latitude permitted 
among us in thought, feeling, and action. In 
things indifferent, there is perfect freedom. Any 
mode of baptism may be practiced ; any bodily 
position may be taken at the Lord's table; parties 
may or may not practice feet-washing; any one 
may respectfully dissent from prevailing sentiment 
among us ; infants may or may not be baptized ; 
adult persons, not satisfied with their baptism in 
infancy, may be baptized in such a way as to make 
it to them "an answer of a good conscience;" and 
finally, there is no law against the free and full dis- 
cussion of any legitimate question which may 
arise. 

Provision is made for change in our faith, econ- 
omy, and practice. The Confession of Faith, the 
Constitution, the Discipline, may be modified when 



128 CHRISTIAN CO-OPERATION 

a sufficient majority think it best to do so. Yet 
we can not be precipitated very easily into new 
measures. Discussion must be had, time given for 
thought, and the membership generally have a 
voice. 

We aim to recognize and appreciate true worth 
wherever found. We do not reject a book because 
it is not our own offspring. Books are read in 
preparing for the ministry that do not on all points 
teach our views. We use them because they have 
merit. "The course of reading" includes authors 
of different denominations and men of the world. 
It may be changed every four years. If a book 
prove to be unsuited, it is dropped out, and a better 
one put in its place. The whole field of literature 
lies open before us. We have shut no passage that 
may lead to anything profitable. We draw Sab- 
bath-school supplies from the Methodist Episcopal 
Sunday-school Union, the Baptist Publication So- 
ciety, the American Tract Society, the Massachu- 
setts Sabbath- school Union, etc. We engage heart- 
ily in all the union movements of the day, which 
promise any good results. So that good is done, 
and the kingdom of the Redeemer advanced, we 
are satisfied. There are excellent men of noble 
deeds in all the Christian orders of the day. Let 
the noble work go graciously on by all the means 
which G-od sees fit to use. We will not knowingly 
throw a straw in the way ; for it would be wicked 
to do so. We will use what we can, and what we 
can not use we will not hinder, if it be only accom- 
plishing, in a right way, the good work of God. 
We feel to encourage persons to go forward in 
good-doing, though they may not in all respects be 
of our opinions. An error in judgment is no suf- 
ficient cause for decapitation, especially if the good 
far outweighs the evil. We may deny a man mem- 



IN ACTUAL LIFE. 129 

bership among us, and yet treat him fraternally. 
Odd and true. 

Our theory is to co-operate as far as we can with- 
out compromise. We opposed slavery, and purged 
our churches of the foul stain; yet we co-operated 
with slave-holders in spreading the gospel. We 
despise and condemn the whole liquor traffic as a 
beverage, yet unite with many drunkards in sus- 
taining a national government ; for the government 
is right, and drunkenness is wrong. We oppose 
formality, but do not so much despise the formalist 
as not to worship or work with him in the proper 
affairs of the Christian life. We discourage ar- 
bitrary episcopal power, yet our relations with 
many holding extreme views on this question are 
desirable and pleasant. We denounce infidelity, 
yet if an infidel write a good book we do not hes- 
itate to buy and read it. We reject the bad and 
cherish the good. And this is right ; this is con- 
sistent. And by this generous and discriminating 
spirit we hope to be able to merit the approbation 
of considerate persons, and accomplish a great and 
good work among men. If this is not the better 
course to pursue, we shall be glad to know a still 
better way. And those who seek to turn our gen- 
erosity into " inconsistency" would do well to ob- 
serve and study a little before they are so bold and 
loud in their denunciations. But narrowness al- 
ways becomes lost in a wide field of thought; and 
so we pity rather than condemn. 



III. Privileges of the Laity among us. 

Some of the more prominent are these: 1. To 
manage, in connection with the pastor, all the local 
9 



130 CHRISTIAN CO-OPERATION 

business of the church. (I. Cor. xvi. 3, 4.) 2. To 
elect church officers, such as committees, leaders, 
stewards, etc. 3. To divide a church into classes, 
or to form new classes. 4. To receive members, 
the pastor acting in behalf of the church as an 
officer in the society. The power of exercising dis- 
cipline, suspending persons, dropping names from 
the record, and of expelling members from the 
church, belongs to the church, the pastor acting as 
counsellor and executive. (I. Cor. v. 4-13; II. 
Cor. ii. 6-8 ; Gal. vi. 1.) 5. The laity recommend 
to the quarterly conference persons whom they sup- 
pose fit to receive license to exhort or preach. The 
recommendation in each case must be in writing, 
and should be presented to every member in the 
church for his signature. It should also be signed 
by the leader, or preacher in charge, or by both if 
they think it proper to do so. Ii two thirds of the 
members sign the paper he should be regarded as 
recommended to the quarterly conference, and not 
otherwise. 6. The members, through their del- 
egates in quarterly conference, recommend suitable 
persons to the annual conference, that they may 
continue their studies, be examined each year as to 
the progress they are making, receive ordination, 
enter fully upon the work of the ministry, and be 
watched over, stimulated, and assisted in their la- 
bors, by the mutual counsel and association of their 
brethren. 7. The members have the power to elect 
their own delegates to represent them in the Gen- 
eral Conference, and to them are the delegates re- 
sponsible for the acts they perform in that body. 
8. The right of appeal is inviolate. A member may 
appeal from the action of the church or committee. 
An itinerant may appeal from the action of the 
stationing committee. Any member of the body 
respectively may appeal from the decision of a pre- 



IN ACTUAL LIFE. 131 

siding elder in quarterly conference, a bisliop in 
the annual conference, or the president in the Gen- 
eral Conference. 9. The amount any church may 
pay its pastor, and the manner of raising it, are ques- 
tions left to the parties concerned. Much or little 
may he paid. It may be raised by assessment, by 
subscription, by donation, by public collection, or 
otherwise ; only so that the church does not resort 
to any unlawful means or wicked methods. 10. 
Missionary money paid goes as the donor indi- 
cates. His contributions may be appropriated to 
the home, frontier, or foreign work. This is a wise 
arrangement, calculated to interest persons in .the 
work; for who wishes to pay his money without 
knowing whether or not it will do the most good 
where it is sent. 11. A statement of the organic 
principles of co-operation among our churches was 
made, as the Constitution in the preamble says, by 
" We, the members." And this constitution of co- 
operative labor can not be altered in any respect 
" unless by request of two thirds of the whole so- 
ciety." This means two thirds of the whole society, 
counting one by one, and does not need the inter- 
polation, "of those voting," to make out its true 
meaning. This I believe, first, because it says so. 
It is presumable that if the fathers of 1837-41 had 
meant anything else than " two- thirds of the whole 
society" they would have said so. And since they 
did not say anything else they must have said 
what they meant, and meant what they said. Sec- 
ond: I was born in 1836, one year before this ordi- 
nance was passed; and when I came to be a boy old 
enough to hear and understand, this thing was 
fresh in the minds of our people, and was talked 
over in my hearing; and the impression left upon 
my mind was that it meant " two thirds of the 
whole society," and not two thirds of those who 



132 CHRISTIAN CO-OPERATION 

might vote at any given election. Third: in all my 
reading and intercourse with our people, I never 
came across or heard anything calculated to change 
my youthful impression until the General Confer- 
ence o'f 1873, when, for a purpose, an effort was 
made to put upon it a different interpretation. 
Fourth : a few men are still living who were in the 
General Conference of 1837-41, and, so far as I 
have been able to know their minds, they say that 
it was then understood to mean " two-thirds of the 
whole society," and not any other two-thirds. Civil 
cases based on mere majorities and force have no 
relevancy in the discussion of this question. The 
question is not what we wish it to mean, but what 
the language does mean. 

This "request" for a change maybe expressed in 
two ways : Either by written petitions signed by the 
parties praying for the change, or by a vote — those 
wishing the change voting, those opposed nonvoting. 

This is a wise regulation, and is not intended, as 
some suppose, to shut out all change, but to make 
any change exceedingly difficult, giving ample time 
for consideration before it is effected. In a measure, 
it preserves us from the evil influences of popular ex- 
citement, and will not allow undue haste in bringing 
about modifications. Then, this article also makes 
it a necessity with those who would effect a change 
to interest the whole society in the movement, 
which, in itself, is much to be desired, for the more 
interest we have among all the people on our affairs 
the better will it be for us and the world. 

12. No member can be expelled from any of our 
churches without a fair and impartial trial by a 
jury consisting of the church where he may belong, 
or a select committee chosen by the parties con- 
cerned. And after condemnation there is room for 
appeal, or repentance and reformation. 



IN ACTUAL LIFE. 133 

13. Our churches are at liberty to organize and 
sustain schools of all grades, on such plan or plans 
as those who found them may determine. Usually, 
several conferences unite in sustaining a high- 
school, academy, seminary, college, or prospective 
university. 

14. Christian people have the inherent right 
to choose their own pastors. The old Otterbein 
church was based upon this idea. The right of 
electing its own pastor from time to time is ac- 
knowledged and stated in the old church-book, as 
any one who wishes to look may see. And this 
right is acknowledged in all our churches by the 
election of class-leaders ; for a class-leader is a sub- 
pastor, and performs all the lower functions of the 
ministerial office. It is also acknowledged by the 
General Conference in this : " It is the advice of 
the General Conference that all districts, stations, 
circuits, and missions cheerfully receive the preach- 
ers appointed by the stationing committee of the 
respective annual conferences." That august body 
of men knew they had no right to compel fields of 
labor to accept of a preacher appointed by an out- 
side party, and hence they very consistently only 
advise. 

But when and where our churches are weak and 
scattered, they wisely transfer this right to the an- 
nual conference. And though they are not always 
served in the way they might wish, yet they do 
much better than they would under any other plan ; 
and they are always sure of being supplied with 
the best ministerial labor that can be afforded. 
It is better by far for our churches to submit 
to some inconvenience than to have confusion, di- 
vision, and weakness, which will almost inevitably 
come to societies which, in an isolated condition, 
are not able to stand alone. There is a beauty and 



134 CHRISTIAN CO-OPERATION 

strength about this circuit and appointment ar- 
rangement that I have always admired. It forms 
part of a system of co-operative labor among Chris- 
tian churches which we can not afford to do with- 
out. 

But where our churches have attained to their 
majority, like the boy who is past twenty-one, with 
ample capital in his pocket, they are disposed to 
call in this right from the annual conference, or 
have it used at their discretion. 

Our strongest, oldest, and best established churches 
are disposed to rap Rev. Episcopal Notions over the 
knuckles right here. I can not but look on and 
smile approvingly ; yet I would not, by any means, 
say or do anything to cause "a breach of the peace." 

15. Every member has a right to his own pri- 
vate and personal opinions. For these he is re- 
sponsible to no man. Yet it is in the province of the 
brethren to correct error, and deal with a man's 
outer life. The day is gone, and may it ever be 
gone, when a man can be put to the rack for hold- 
ing opinions different from those who are in power. 

16. The conscience of no man among us is em- 
bargoed by the Discipline. The conscience is a 
sacred thing, and its sanctity must not be invaded. 
Freedom, which is the genius of the American 
Constitution, is dear to our hearts. And the Dis- 
cipline is not less liberal than the national republic 
on the question of conscience. Any other view is 
wide of the truth, and wild as the man of the 
forest. 

17. We believe in freedom of speech. A man 
may speak and write what he pleases or chooses, if it 
be true. He alone is responsible. He must not palm 
off' upon the public his own views and opinions as if 
they were those of our people. This would be 
bearing false witness; and it is not allowable. 



IN ACTUAL LIFE. 135 

Therefore we have the rule on " Doctrinal Publica- 
tions." And this rule is no dictator of the press. 
It is simply a precaution to protect ourselves from 
imposition or misrepresentation. 



III. Prerogatives of General Conference. 

It has been and still is the boast that the gov- 
ernment of "The United Brethren in Christ 7 ' is 
republican ; that the balance of power is in the 
hands of the membership. This was taught me 
when a boy, was heard and believed by me when 
I was older, and has become a settled principle in 
my convictions. Having learned to express it in a 
variety of ways, and weave it into many an argu- 
ment, I often use it to test the soundness of a 
course of reasoning, or the propriety of an action. 

We have all been taught not to be afraid to ap- 
ply the test of truth, or of principle, to the things 
and theories of life. Conscience, manhood, God, 
and the church of Christ all speak and say, We 
should have heart enough to cry out in clear tones, 
giving a " certain sound," when things do not fit 
the true measure. We should use judgment and 
discretion in all we do; but he who is silent when 
he should speak is guilty before God. It is not 
desirable or pleasant to be captious or habitually 
fault-finding ; yet when one sees an evil tendency, 
however small it may be, he should speak out with 
decision, that he may clear himself of all blame. 
Let us take that hand-book, sometimes called the 
discipline, and which is often used in administer- 
ing church law. On the title-page of this little 
volume we read, "Origin, Doctrine, Constitution, 
and Discipline of The United Brethren in Christ." 



136 CHRISTIAN CO-OPERATION 

Now there is no man of common sense, to say 
nothing of literary ability, who will say that these 
words all have one and the same meaning. Cer- 
tainly no one will pretend that they are synonyms. 

Our origin is a matter of fact. It can not, it 
dare not be changed. It is as it is, and it can not 
be otherwise. But suppose the General Confer- 
ence should come together and assert that the first 
church had its origin in the Irish rebellion under 
Hugh O'Neib 1 , Earl of Tyrone, about the year 
1599, and also say and do other things equally as ab- 
surd and contradictory? 

Who denies the ability of the General Confer- 
ence to say and do just such things, if it were 
so disposed. But who is there that would reason 
thus : " The General Conference is composed of 
representatives chosen by the people in the church, 
and hence the members who elected them are 
bound, for the time being, to abide by what these 
representatives do, say, or enact." The absurdity is 
palpable. Every man among us would at once 
discard such action on the part of the General 
Conference. We would cry out with one voice : 
" These our representatives have misrepresented 
us; they have belied us; they have contradicted 
history; they have changed that which they had no 
authority to change." 

It is not the prerogative of the General Confer- 
ence to change the facts connected with our origin. 
These facts are as they are, and can not now 
be otherwise. In this field, if the General Confer- 
ence act at all, it must act within the boundary. 
It can not unmake history. It dare not change a 
true fact, point, or date. The facts exist; the pe- 
riods are set; the head-boards point eternally in the 
same direction. If it do not keep to these his- 
toric truths its conduct is reprehensible, and is not 



IN ACTUAL LIFE. , 137 

binding. Or would any one argue thus : " We did 
what we thought to he for the best. We were 
your representatives, and to us as such you are 
bound for the time being to submit." The thing 
done may be a bold, bald lie ; yet we are bound to 
submit and believe a lie, and be not damned, I sup- 
pose ! Pretty philosophy ! 

What is false in fact, false in principle, false in 
theory, men have a right to reject. Will any one 
insist that we may not believe a lie in history, but 
may sometimes believe a lie in principle ? that we 
ought not to be guided by false history, but ought 
sometimes to be guided by false principle? that 
what in this respect may be affirmed of facts in 
history may not be affirmed of facts in theory? or 
that men are culpable and not to be followed when 
they violate facts ir history, but to be believed and 
followed when they violate established principles ? 

The next item to be examined is " doctrine." 
This is found in what is called the " Confession of 
Faith." Can this be changed by the General Con- 
ference? We answer, it can not. Why? Because 
Article II. Section 4 of the Constitution, in speak- 
ing of the powers of the General Conference, says, 
" No rule or ordinance shall at any time be passed 
to change or do away the confession of faith as it 
now stands." What is the object of this constitu- 
tion? Among other things the preamble says, "Also 
to define the powers and the business of quarterly, 
annual, and general conferences, as recognized 
by this church." The Constitution shows what 
these bodies may and what they may not do. In 
Article I. Section 1 we read, "All ecclesiastical 
power herein granted to make or repeal any rule 
of Discipline is vested in a General Conference." 
That is, all power pertaining to our churches, 
granted in this Constitution, to make or unmake, 



138 CHRISTIAN CO-OPERATION 

not any origin, not any confession of faith, not any 
constitution, but "to make or repeal any rule of 
"discipline." Let the reader note the phrase "rule 
of discipline." The words are here guarded so that 
they can not he made to apply to "doctrine," or 
"confession of faith." Then further on, so that no 
possible mistake can be made, it says the quarterly, 
annual, and general conferences, all of them col- 
lectively, or separately, can not change the doctrine 
of our churches. These bodies can not change the 
confession of faith; they can not add to it, they 
can not take from it, by any rule they may make, 
by any ordinance they may pass. The General 
Conference, then, can not change the doctrine, the 
faith, the belief it represents. What is in the Bible 
and not found in the confession, the same instru- 
ment enjoins upon all to believe. It accepts of the 
Bible, Old and New Testaments, as the word of God ; 
and hence it contains all that the true Christian 
wishes. But opinions drawn from the word of God, 
and not found in this confession of faith, can not 
be forced upon our people by any council, diet, as- 
sembly, conference, or convention. Thank God, the 
day is gone by for my faith to be put in the hands 
of popes, bishops, priests, ecclesiastical bodies, and 
spiritual tyrants, to be changed by them at their 
will. My faith is my own, and I shall have it with 
my God. I hold the blessed Bible and "the Con- 
fession of Faith" to my heart, and say significantly 
to the General Conference, Here is my belief; here 
is God's doctrine ; here is my confession of faith. 
Sirs, touch it not; lay not a finger upon a line, — a 
word of it. It is a sacred thing. Every rule, every 
ordinance ever passed by any General Conference, 
outside the " Confession of Faith," stating, de- 
fining, or establishing the faith of our churches, is 
nothing more than mere opinion. It is the faith of 



IN ACTUAL LIFE. 139 

those who vote for it in the conference, and also 
the faith ot those elsewhere who may believe the 
same way — " only this, and nothing more." 

I come next to speak of the Constitution. Here 
we have clear evidence that the balance of power 
is in the hands of the members. The General Con- 
ference can not of itself change the Constitution. 
Article 4 says : " There shall be no alteration of the 
foregoing Constitution, unless by a request of two 
thirds of the whole society." 

In Spayth's History, on page 185, under the word 
Constitution, we read : " The General Conference, 
held 1837, formed a Constitution, which in itself 
contains no new elementary principle but what the 
Discipline heretofore recognized and embraced, but 
is a concentration of the fundamental rules found 
in the Discipline, under appropriate sections. The 
Constitution as it is brings them together under 
one general head, in a clear and comprehensive 
manner, first denning certain specific duties, and sec- 
ondly, — and wisely, — setting limits to legislation and 
judicial powers. The General Conference of 1837, 
for prudential reasons, caused it to be published, 
with a proviso that it should be laid over to the 
sitting of General Conference in 1841, affording the 
church an opportunity to instruct the delegates 
which might be elected to that conference to adopt, 
amend, or reject the same. The conference of 1841, 
to which it had been referred, took it up as unfin- 
ished business; and, with two or three slight amend- 
ments, it was finally adopted and inserted in its ap- 
propriate place in the Discipline." 

If this does not teach that the balance of power 
is in the hands of the members in general, pray 
what does it teach? The members of the General 
Conference then felt that in all important and 
fundamental matters they must consult the will of 



140 CHRISTIAN CO-OPERATION 

their people. Is it less so now? The General 
Conference then felt that it could not form one ar- 
ticle of the Constitution without the will, instruc- 
tions, and consent of the membership. Dare it feel 
otherwise now? 

The Constitution itself puts this question past all 
dispute. "Whoso readeth let him understand." 
How silly to deny so plain a case ! Does any man 
suppose that this people are such huge dupes as to 
permit the General Conference to establish, without 
their will or consent, new and fundamental tenets 
and principles in doctrine and church government 
which properly belong to the " Confession of Faith" 
and the " Constitution," place them elsewhere in 
the book of discipline, and then say that our people 
are bound to submit, because these ordinances have 
been passed by their representatives in General 
Conference? If this be so, what is our Confession 
of Faith worth? What does the Constitution 
amount to ? Where is our security ? Where is the 
assurance that our faith, our form of church gov- 
ernment, will not be torn away from us? — that our 
whole superstructure will not be undermined ? — 
that the legacy of our forefathers will not be squan- 
dered? — that the glorious monument we have been 
for years toiling, and sweating, and sacrificing to 
build, will not be overturned ? 

The General Conference is not greater than the 
people; for that which makes is always greater than 
that which is made. The membership make the 
General Conference. To the membership is the 
General Conference amenable. 

On this point John Lawrence, in his history, Vol. 
II. p. 323, says: "The conference (of 1837), how- 
ever, did not regard its action as final, or as at all 
binding on the church. The delegates had not 
been instructed to make a constitution; and rec- 



IN ACTUAL LIFE. 141 

ognizing themselves as only the representatives and 
servants of the church, they caused the instrument 
to be printed, accompanied by a circular calling the 
attention of the church to the same, and asking 
that the delegates to the General Conference of 
1841 be instructed to adopt, amend, or reject the 
same." Are not representatives responsible to their 
constituents ? Are not servants accountable to their 
masters ? 

What was the judgment of the General Confer- 
ence in 1829 ? In a letter to the Methodist Protest- 
ants (Lawrence's Church History, Yol. II. p. 195), 
the conference says: " Dear brethren, if you have 
made yourselves acquainted with our Discipline 
and form of church government, you will readily 
perceive that this body has no legal power to act 
on the proposition of your messenger. The mem- 
bers of this body are elected by the members of 
our society; * * and our constituents are as yet 
uninformed of the request made by your messen- 
ger to us, and of course we are not able now to 
ascertain their opinions and views upon the subject. 
In a case of such importance we do not consider it 
prudent to act without special instruction from our 
constituents upon the subject. We have therefore 
to decline your friendly invitation to send delegates 
to your conference at the present time, and under 
the present circumstances." This teaches the sub- 
ordination of the General Conference to the will of 
the people. If not, what does it teach? Here was 
an important measure. The General Conference 
felt and said it could not act without knowing the 
wishes of the members. Who is so blind that he 
can not see? This is not all. The General Con- 
ference did not make the Constitution. Its mem- 
bers drafted it. They talked upon it. They voted 
upon it. They held it up to view. Only this. For 



142 CHRISTIAN CO-OPERATION 

the Constitution itself, in the preamble, says : " We, 
the members * * of The United Breth- 
ren in Christ, etc., do ordain the following articles 
of Constitution." This says the members ordained 
it. The General Conference can not unmake or 
change that which it did make, especially when 
that same instrument says it shall not. 

1. It may pass new rules, and submit them to us 
for adoption or rejection. 2. It may express 
opinions which are of no binding force only as 
they carry conviction. 3. It may pass rules for 
carrying out and propagating the present Confes- 
sion of Faith, but it can not add a new article, 
4. It may pass laws for carrying out the letter of 
the present Constitution. Beyond this its actions 
are, to us, nothing more than the actions of any 
other convention. 



IV. The Missionary Element. 

The Jews were, in their day, the religious eye of 
the world. They were the chosen people of God ; 
they had the divine law; unto them did the Lord 
manifest himself in an especial manner; and to 
them were the nations obliged to go for reliable 
religious knowledge. They were to be an isolated 
and missionary people — two contradictory ideas. 
Hence they were commanded not to intermarry 
with the nations round about, but were required 
to buy their bondmen and bondmaids of the very 
same people. This was to be a statute forever 
throughout all their generations. Thus they had 
all the time an ingress of a foreign population, 
which, being in a subordinate relation, served as 
laborers, and were mostly easily led to adopt the 



IN ACTUAL LIFE. 143 

Jewish faith, and become absorbed by the Jewish 
nation. A master might marry his converted 
heathen servant on condition that he gave her her 
liberty. Thus the addition and absorption went on 
all the time ; and that passage so much prostituted 
by slave-holders to justify their iniquitious system 
was the missionary plank of the Mosaic Law. The 
Christian church is essentially a missionary organ- 
ization. Its object is to send out and reach out 
after the wandering sons of men, and bring them 
back to the fold of Christ. The whole plan of sal- 
vation is permeated with this idea. It is designed 
to save a ruined world. 

Christ came as a missionary ; for this he left the 
courts of day. Self-sacrifice and missionary zeal 
filled the spirits and lives of the apostles. The 
same thought breathes in the commission of Christ 
to his disciples: "Gro ye into all the world and 
preach the gospel to every creature." Paul, the 
apostle to the gentiles, is a noble example of 
earnest, persevering, and successful missionary la- 
bor. The early and rapid spread of the gospel is 
proof of the ardor with which the first Christians 
labored to advance the Redeemer's kingdom. 

"We also believe that what is contained in the 
Holy Scriptures, to-wit: The fall in Adam, and 
redemption through Jesus Christ, shall be preached 
throughout the world." This is the missionary 
clause in the Confession of Faith. Otterbein, with 
Luther, Wesley, and many others, were mission- 
aries. Otterbein's mother said, " William must be 
a missionary." This zeal for the salvation of souls 
led him to leave his native land, all his early asso- 
ciations, his home, father, mother, brothers, and 
sisters. It supported him on his tedious sea- voy- 
age, and also in a strange land among a strange 
people. 



144 CHRISTIAN CO-OPERATION 

Our early ministers were, in some sense, all mis- 
sionaries. So are all true ministers of the gospel. 
Like Paul, they supported themselves in whole or 
in part by the labor of their hands. The itinerant 
plan is a system of evangelization. Though it has 
passed through some changes, it has never yet lost 
its missionary characteristics. But when it lost its 
original missionary phase and became more pas- 
toral in its uses, the fire developed itself anew in 
the formation of conference missionary associations. 
These, in 1853, concentrated in the " Home, Fron- 
tier, and Foreign Missionary Society," under the 
control of the General Conference, in connection 
with which conference and society the bishops are 
made general missionary agents, to help push the 
work as vigorously as possible. The cause of mis- 
sions is a most noble work, and lies near to every 
true believer's heart. 

By reference to the Discipline one may see our 
general plan of operating in this work. It is an 
interest in which all our ministers and people are 
expected to heartily engage. Those who do not 
take hold of this work of God show a pitiable state 
of mind and heart. 

The agencies which we employ are, the family, 
in which we aim to train the children for the Lord; 
the Sabbath-school, where we aim to lead forward 
all who may attend in the path of knowledge and 
virtue; the church, where persons are brought into 
closer relations to God ; local preachers, who work 
as opportunity oflers; circuits and circuit preach- 
ers, which arrangement is a convenient method of 
grouping together a number of weak societies, that 
they may be supplied with stated preaching and 
pastoral labor; circuits, which not only enlarge 
their own borders and usually support one or more 
preachers, but also contribute sums of money for 



IN ACTUAL LIFE. 145 

the general fund ; the annual conference, which is 
the co-operation of a number of fields for the better 
regulation of the work ; and, finally, the General 
Conference, which controls the Missionary Society. 



CHAPTER V. 

THE GOVERNMENT OF THE CHURCH. 



I. Opinions. 

There are usually recognized among Christians 
three forms of church government. These are : 
Congregational, in which the supreme power is in 
the hands of the local church ; Presbyterian, in 
which the power is vested in presbyters, or elders, 
ruling and teaching ; Episcopal, in which the pow- 
er to make, judge of, and administer laws is ex- 
clusively in the hands of the clergy. The advocates 
of each theory, respectively, insist that the Bible 
warrants their conclusion. And the arbitration of 
the Bible ought to be an end of all strife. 

What form of government do the United Breth- 
ren in Christ adopt? This is a peculiar question, 
and one into which, as in some cases, I can not 
strike at once. The reader must be willing with 
me to disport himself a little, and in a roundabout 
way come to the desired point. Our government is 
pretty fairly settled, but not past all change ; yet I 
find a difference of opinion as to the form we really 
have. Some hold that we have a modified form of 
10 



146 CHRISTIAN CO-OPERATION 

Congregationalism. Dr. Joseph Belcher, in " Re- 
ligious Denominations," says : " It will be seen 
that their government is a moderate or congrega- 
tional episcopacy, or a system which combines two 
different kinds of government — the Episcopal and 
the Congregational." Another one says it is a mild 
form of episcopacy, having nearly all the wheels of 
that system. Others have no opinion at all about 
the matter, not knowing or caring what form of 
government we possess. 

OUTER CIRCUMSTANCES. 

Men are almost imperceptibly and invariably in- 
fluenced by their surroundings. Hence, by some, 
man is called a creature of circumstances. Grow- 
ing up as we have amid the contending elements of 
a new world, it is not strange that there should be 
found upon us the impress of existing theories. 
The Quakers and Mennonites have taught us the 
principle of peace. The Presbyterians have ad- 
vised us to put men of age and experience into of- 
fice. The Congregationalists have inspired us with 
the idea of independence. 

The Methodists have supplied us with many 
names. "Leader," "class," "steward," "station," 
" circuit," " preacher - in - charge," " love-feast," 
" class-meeting," " superannuated or worn-out 
preacher," "quarterly," "annual," and "general 
conference," all seem to be from the Methodist vo- 
cabulary. They have succeeded in making a bold 
outer impress upon us. Hence, many have come 
to the conclusion that we owe our origin to the 
same source. Mr. Olney, in his atlas for 1856, 
makes the easy blunder of calling us "German 
Methodists (U. Brethren)." Dr. Belcher, though 
giving us a very commendatory notice, makes the 



IN ACTUAL LIFE. 147 

same mistake. Some writer in the Phrenological 
Journal, of December, 1873, says that we received 
our doctrine of experimental religion from the 
Methodists. This the facts in history will not sus- 
tain. Otterbein says his own wants and earnest 
study of the Scriptures, with the influence of God's 
Spirit, led him into the light. It is a pleasant 
thought to know that we and the Methodist breth- 
ren interpret the Scriptures alike on this point ; but 
then "honor to whom honor is due." The likeness 
between us and the Methodists is more specious 
than real — more in name than in fact — more in 
doctrine than in government. The difference be- 
tween us is lessening, and is not nearly so great 
now as it was a few years ago. 

THE DELAY. 

The Baltimore church was organized in 1774. 
The first conference of ministers was held in 1789. 
The present name was taken in 1800. The so-call- 
ed discipline was formed in 1815. We were then 
just forty-one years, almost half a century, without 
any general plan of co-operation among our 
churches. 

For this seeming delay in organic union there 
were several reasons : 1. There was a manuscript 
discipline in the church at Baltimore. This served 
as a kind of guide in the regulation ot affairs in 
other churches. 2. "While Otterbein lived he min- 
gled largely with the churches outside of the city, 
so that the want of a discipline would not be so 
much felt during his life-time. 3. Many of those 
who united in this movement had been rigidly 
trained in other religious societies, and hence did 
not need many directions. 4. There were so 
many different elements brought together, that it 



148 CHRISTIAN CO-OPERATION 

was very difficult at once to enforce any one system 
of rules in all places. 5. Many of those who came to 
us had been oppressed with creeds and disciplines, 
and being now free, they wished to remain so. 
Hence not until about 1811 did the formation of 
regular churches begin. They existed before this 
in a kind of informal way. 

THE FORMATION. 

Such looseness could not give permanency or 
success. The fathers felt this. So taking an idea 
from the popular elections of the day, they deter- 
mined on a kind of congress, which they called a 
General Conference, whose members were to be 
elected by the membership from among the minis- 
ters throughout the whole society. To the Miami 
Conference, as a committee of arrangements, was 
this matter referred, and they divided the territory 
into ten (10) districts, and authorized each one to 
elect two delegates to the convention. 

From some cause but fourteen (14) delegates ap- 
peared at the time — five from Pennsylvania, three 
from Virginia, two from Maryland, and four from 
Ohio. Their names appear in another part of this 
work. 

To these men were referred the views and prac- 
tices, wants and demands, written and verbal dis- 
cipline, with instructions to examine, "alter, and 
amend as best to promote the cause of Christ in the 
earth." During a sitting of four days these Ger- 
mans accomplished their task. Their work has 
stood the test of fifty-nine years. All these years 
have not shown any of the cardinal principles 
which they stated to be false. We have no cause 
to blush for the record their little work has made. 
Its pages grow brighter as time flows on. Its 



IN ACTUAL LIFE. 149 

strength lies in its basis, which is the word of God. 
This is the rule by which to try everything. 

This little hand-book or manual contains, first, 
a brief statement of our origin. Second : the car- 
dinal points of doctrine as taught in the Scriptures. 
Third: a systematic statement of our organic mode 
of co-operation. Fourth : the discipline proper, or 
directions for the management of various interests, 
questions, and organizations in our midst. The 
whole system is designed to be mild, equitable, 
helpful, and firm. It becomes those who think 
otherwise to make the showing. 

We have had in successful operation for fifty- 
nine years in 1874 what the Congregationalists 
have but recently aimed to secure in their "National 
Council," — systematic co-operation among free and 
independent churches. Those who are accustomed 
to laugh at the Germans for their slowness must 
acknowledge that in this case they have outdone 
the Yankees by over fifty years. And there is no 
use in trying to deny or explain it away. 

THE DISCRIMINATION. 

I can readily understand how the unfettered 
mind of this free age in scanning past abuses which 
still cast their ominous shadows over the present, 
like the threatening cloud over the sun, should im- 
bibe an inveterate hate to the tyranny of popes and 
monarchs, and how it should despise rigid formal- 
ities and cold church dogmas. And this spirit in 
itself is right. Yet there is danger in getting away 
from the dull tread and tightly-reigned monotony 
attendant upon political, mental, and religious op- 
pression of rushing to the opposite extreme of lib- 
ertinism of thought, sentiment, and action. It is 



150 CHRISTIAN CO-OPERATION 

better to let sober reason come to an equilibrium, 
and not rush on like the unbridled steed in his mad 
career. 

True philosophy teaches us to make just discrim- 
inations, and not to confound things entirely dif- 
ferent, and then condemn all in the same breath. 
He who is wise will divide, discriminate, and con- 
quer. 

A creed is a summary of what is believed ; a dis- 
cipline is a summary of what is to be practiced. A 
creed is entirely theoretical ; a discipline is wholly 
practical. The first tells what a church does or 
proposes to believe ; the second tells what a church 
does or proposes to practice. A creed exhibits a 
synopsis of the religious doctrines a church would 
propagate ; a discipline exhibits the body of re- 
ligious practices a church would establish. The 
first has more especial reference to the mind ; the 
second applies more particularly to the life. I 
would not make subscription to the articles of a 
creed the terms of membership in a Christian 
church, while I think an orderly submission to the 
law or discipline of a church is necessary to the 
peace of communities. 

The arguments here adduced may, doubtless, be 
applied to both creed and discipline. Yet I think 
they apply more forcibly to a discipline. For brev- 
ity I shall use the plural pronouns, and the reader 
can distribute and apply as he proceeds. 

ARGUMENT I. 

The Bible nowhere intimates or declares that it 
is improper or sinful to express in writing our con- 
victions of its truths. On the other hand it enforces 
the duty of reading, searching, understanding, and 
teaching its doctrines and precepts. Different minds 



IN ACTUAL LIFE. 151 

are reached in different ways. Some by the elab- 
orate sermon, others by the concise creed. And so 
with practice. The same argument that will con- 
demn these, will stop all preaching, suppress every 
written sermon, and condemn every essay designed 
to teach religious truth or enforce religious practice. 
" But, by this argument, may not every man write 
a creed?" If the Holy Spirit would move every 
man so to do, I know of no power on earth that 
ought to prevent it. But this question is in the 
extreme, and contains neither reason nor good 
sense in the state of things which it contemplates, 
and hence we condemn that state. A mere inten- 
tion to differ, vain ambition, selfishness, a disaffected 
spirit, or a half-way view of things, any or all of 
them, should not be a prompting motive, either in 
forming or maintaining creeds or disciplines.. We 
see a Christian body drawn together by the cross 
of love* They have sought as it were for twen- 
ty-six years to be absorbed by the Christian bodies 
around them, but they are not. Who says they 
shall not now organize ? — shall not now utter their 
sentiments? But there are extremes. We wish 
there were fewer creeds, which men seem to esteem 
more than union, love, or the Bible. Upon minor 
distinctions these snould not be formed. They 
should not forbid Christian communion. While 
we believe that as long as error is extant, if not 
even after, these will be of use, yet we also believe 
that a more general prevalence of scriptural light 
and of solid piety will sweep many of them out of ex- 
istence, and filter, and perhaps consolidate, the rest. 

ARGUMENT II. 

Without these, either in a verbal or written 
form, it can not be told definitely what any body 



152 CHRISTIAN CO-OPERATION 

of men believe or propose to practice. All 
churches that believe the Bible at all, profess to be 
guided by its precepts. And to simply say that 
the Bible is my creed and discipline, is a very in- 
definite answer. The Bible is made to speak a 
varied language, and is the text-book in propagat- 
ing some of the most fatal errors. Armenians, 
Calvinists, Universalists, and Unitarians each alike 
claim the Bible for themselves against all the 
others. Have creeds caused these differences? 
You, perhaps, say yes. Then, I ask, what caused 
them in the days of Christ and the apostles? 
Creeds exhibit differences, but do not, when rightly 
used, cause them. 

ARGUMENT III. 

They are important and useful to those who 
wish to enjoy membership in any society. By this 
means the doctrines and laws may be seen, studied, 
and known beforehand, and the individual may 
have a definite knowledge of his duties and obli- 
gations. It is true, this might be done verbally. 
But why not, in some instances, write it, or print 
it, and let the applicant read it? Is it a sin to write 
or print that which men deeply believe to be true ? 
Must there be an embargo put upon the pen and 
the press, while the tongue is left free? Must the 
tongue and ear do all the work, while the hands 
and eyes remain passive? 

ARGUMENT IV. 

They are a saving of time. It would be a 
strange world if we did not dare profit by the re- 
searches, the labors, the discoveries of those before 
us. While we think it is all -important that men 



IN ACTUAL LIFE. 153 

go to the fountain-head of truth, — the Bible, — and 
there drink its healing waters, yet we think it is 
also proper for men to avail themselves of the 
labors of others in assisting them to get them, and 
to make use of such aids as may come to hand. 
If a history or creed or work on practical relig- 
ion will help us, why not use it? If they will aid 
others, why not use them? If every man were 
obliged to clear his own farm, each generation to 
make its own laws without any reference to the 
past, and every man compelled to build his own rail- 
road, agriculture, civilization, and the arts would 
not advance very rapidly. Creeds may save us 
much useless labor, and thus give us time to go on 
to perfection. Disciplines formed to our hand may 
afford us facilities for usefulness that we might not 
otherwise obtain without years of arduous toil. 

ARGUMENT V. 

They insure in a great degree union of senti- 
ment and concert of action among those who thus 
associate together. " How can two walk together 
except they be agreed?" Men will associate, and 
they are disposed to associate with those with 
whom they can agree. If two, ^.ve, or one hundred 
thousand men can agree, why may they not state 
their points of agreement, and then work up to 
these, and labor to get others to work up to them? 
Organized action seems essentially necessary in 
order to evangelize the world. What we argue for 
is an energetic and systematic effort in the prop- 
agation of the gospel. Those who will not agree 
on this point might as well not be counted in, for 
they would only prove a hinderance. These aim at 
order — concert of action. They are a concentration 
of ideas — an intelligible standard around which 



154 CHRISTIAN CO-OPERATION 

men can rally. They are a kind of rule to walk by 
— a hand-book for easy reference — not at all above 
the Bible, but taken from it — subject to the Bible. 

ARGUMENT VI. 

They are a check upon those angry disputes which 
often arise, and which might otherwise be contin- 
ued to an unhappy length. I say they are a check 
upon disputes among members of the same denom- 
ination. Their settling influence often reaches 
much farther than the pale of an individual church. 
Questions arise, investigation and discussion follow, 
decision ensues, the result goes upon the record 
as in cases of civil disputes and cases of law for fu- 
ture reference and guidance. That record will be 
read in after years, and if the arguments and con- 
clusions be just, it will be a kind of safeguard 
against similar difficulties. That matter, it will be 
said, has been decided. 

ARGUMENT VII. 

Modes of expression change. Modern language 
is a vehicle of ancient thoughts. The Hebrew and 
Greek are repositories. We need "the King's 
English " and the language of " the fatherland " to 
draw out these fountains of divine knowledge. 
Our English Bible is nothing more than a modern 
dress of a series of ancient ideas. If creeds and 
disciplines translate the meaning of the Scriptures, 
call attention to them, set their prominent doctrines 
in a bold light, and apply their precepts to present 
conditions in life, why, in reason, must they be 
condemned ? Transportation is an idea as old as 
the hills. Language — speech — is a medium of idea 
— transportation. Years ago we had the mule and 



IN ACTUAL LIFE. 155 

pack-saddle, and the little coasting craft to convey 
goods from one place to another. Now we have 
the speedy railroad car, and the swift steamship 
that plows its way onward through wind and wave. 
Once the quickest way men had of sending news 
was by the carrier-pigeon; now continents talk to 
each other by the quick-flashing lightnings. These 
are all only modern phases of the same old idea. 
They are transportation still. 

ARGUMENT VIII. 

As we understand it, all the minutia of church 
government are not set forth systematically and 
definitely in the Sacred Scriptures. They deal prin- 
cipally in fundamental principles. Adaptation be- 
longs to man. The outlines God has given us. 
The filling is left to our reason, judgment, experi- 
ence, and the circumstances in which we are placed. 
These edicts are not irrevocable. They may change 
with the changing theories and systems of men. 
God's truth changes not, it only develops. Creeds 
and disciplines should not essay to correct the Bi- 
ble. The Bible should correct them. Judgment 
belongs to us. While we may use the thoughts of 
our forefathers we must do our own thinking for 
ourselves ; for it is evident that we must do our 
own acting. If after proper investigation their 
conclusions are found to answer our conditions, let 
us appropriate them; if not, let us set them aside 
as matters of history, and embody our conclusions 
in new creeds, disciplines, sermons, and essays. 

OBJECTIONS ANSWERED. IX. 

I think I have in the preceding arguments 
answered the principal objections to creeds. But 



156 CHRISTIAN CO-OPERATION 

as this has heen done rather indirectly, I shall here 
devote a short space to their especial consideration. 
If it he said, 

1. " They are human productions," I answer, so 
are all histories except the Bible; so are sermons, 
religious books, essays, and tracts. 

2. "Do they not deny the sufficiency of the 
Bible?" I answer, they do not. They aim to ex- 
plain the Bible and enforce its precepts in a system- 
atic way. They do not propose to correct or re- 
form the Bible, but are subject to it. 

3. "They pr©duce divisions." Not necessarily. 
This is the abuse of them. Creeds do not do it. It 
is men's intolerance. They try to force others to 
believe their opinions. Divisions come by sin. 
Division is seen first in the case of Cain. Creeds 
are not responsible for his murderous conduct. 
Had Cain been subject to a better discipline, had 
his faith been right, had he been tolerant toward 
his brother, he would not have killed him. It was 
Cain's own wicked heart that separated his affec- 
tions and faith-creed from his brother. Creeds 
may exhibit differences, but do not necessarily pro- 
duce them. 

4. "They bind men's consciences." This lean 
not admit. Men have a right to believe what they 
please, though the world be full of creeds and 
disciplines. Selfish men sometimes use the church, 
the state, creeds, and organizations good in them- 
selves, influence, and money, to tyrannize over other 
men's consciences. Would you condemn and blot 
all these things out of existence because they are 
sometimes misused? Would you unhinge society 
and the world because mistaken men sometimes 
err? 

5. " The Bible is all the creed we need." The 
Bible is a revelation of the will of God to man, 



IN ACTUAL LIFE. 157 

given at various times in different ages of the 
world, as the exigencies of the several cases de- 
manded. When the foundation principles of all 
events which might occur in the world *had been 
developed, revelation ceased. It is our duty to ex- 
amine these histories, examples, doctrines, laws, and 
precepts, in order that we may apply them properly 
to the actual duties of life. General principles of 
faith and practice are deduced and proved from 
the Scriptures. A creed, a discipline, is a system- 
atic sermon which a body of people uniting togeth- 
er agree to believe and practice. 

6. " Do they not hinder improvement in religious 
knowledge ? " £Tot with the view I take of them 
as expressed. They put no embargo on the free 
faculties of the mind. On the other hand, they are 
a guard against men running into new notions 
without due consideration. I can not find that any 
very respectable number of persons, either in 
ancient or modern times, have been or are abso- 
lutely opposed to creeds. And I think I have ob- 
served that those who ridicule them most are 
among the most intolerant, narrow, and bigoted 
people in the world of professed Christians. 

THE POLITY. 

I am now prepared to state more fully my con- 
victious as to the form of church government 
adopted by the United Brethren in Christ. 

It is in some sense the ecclesiastical counterpart 
of the American republic. Springing up in 1774, 
just two years before the declaration of independ- 
ence by the American colonies ; holding its first 
conference in 1789, fifteen years afterward; taking 
in 1800 its present name, eleven years after the first 
conference; establishing in 1815 the present system 



158 CHRISTIAN CO-OPERATION 

of Christian co-operation, forty-one years after the 
organization of the Baltimore church; adopting its 
present Constitution in 1841, fifty- two years after 
the Constitution of the United States was ratified ; 
it has grown up with the American nation, im- 
bibing "the grand principles of liberty of conscience, 
liberty of the press, trial by jury, and the right of 
choosing and of being chosen to office." 

•It has grown up like the sturdy flower of the 
forest — cherished by some unseen hand, noiselessly 
and steadily throwing its benign influence all 
around. The gales of " active life " have blown the 
sweet aroma of her budding influence through the 
forests of wordly and national strife ; and, remain- 
ing "little and unknown," but few have realized 
whence the gently-molding power came. Molding 
and being molded, doing but little in haste, and 
undoing hastily whatever is found to be wrong, 
this system is based in an earnest effort to do what 
is right, and recommends itself to the public by its 
being a practical and successful solution of the 
vexed question of reconciling, in one organization, 
the three forms of church government, namely, 
Congregationalism, Presbyterianism, and Episco- 
palianism. This is my judgment ; and the facts of 
history fully warrant the conclusion. And those 
who think or say otherwise do not know what 
they are thinking or talking about. This fact or 
phase of the subject easily accounts for the many 
views which have been expressed as to our form of 
government. It also accounts for the confusion, 
uncertainty, and indefiniteness which so many 
manifest upon the same question. At asking, 
" What form of church government do you have?" 
many will look puzzled and say, " Well, it is not 
altogether Episcopal; we can not call it Presby- 
terian ; the old Baltimore church was purely Con- 



IN ACTUAL LIFE. 159 

gregational, and it is essentially so yet." Then 
they look more puzzled than ever, sincerely wishing 
you would talk about something else; and they 
usually find it convenient to divert the conversation, 
showing that they are in a corner and must sur- 
render and say they do not know, unless they can 
decoy you into heating a retreat. 

God bless you, man, just say, We have a mixed 
form of government, combining the best features 
of all forms, with an arrangement by which we can 
introduce other features so soon as they are shown 
to be among the best. It is intended to be a mo- 
nopoly or concentration of " whatsoever things are 
true, whatsoever things are honest, whatsoever 
things are just, whatsoever things are pure, what- 
soever things are lovely, whatsoever things are of 
good report." And " if there be any virtue, and if 
there be any praise " in existing systems, we pro- 
pose to " think on these things." (Phil. iv. 8.) 

The basis of our church government is essentially 
congregational. The first church was absolutely 
so, and is largely so yet. All our churches were 
absolutely so till 1815, and did not then renounce 
that feature ; and they still enjoy that freedom from 
arbitrary outside interference incident to the Inde- 
pendents. This fact in our government I have 
shown in " privileges of laity." So strongly is this 
feature marked in our economy that one would 
not be so far wrong to call us co-operative or mis- 
sionary congregationalists. Every church among 
us is a little republic, independent in the manage- 
ment of all its own local affairs. And any outside 
interference other than in council, just rebuke, or 
help, is usually " snubbed" as such things generally 
are by those who feel and act as men. 

Churches connect with each among us and co- 
operate through the " official meeting" and "quar- 



160 CHRISTIAN CO-OPERATION 

terly conference." These bodies being nothing 
more nor less than the vestry, session, or presbytery 
of the [German] Reformed and other churches, are 
purely Presbyterian, being composed of ruling and 
teaching elders (presbyters.) Then the rejection 
by us of the three orders in the ministry, making 
elder, presbyter, and bishop interchangeable terms, 
is a Presbyterian idea. 

The annual conference is purely Episcopal. It is 
made by ministers, composed of ministers, and is 
entirely under the control of ministers. A tempo- 
rary bishop assumes the episcopal wand, and " mag- 
nifies his office" without any serious harm ever 
coming by the exercise of his magisterial powers. 
This body does not officially concern itsell about 
anything except what relates to the ministers. 
It has power to expel its own members not only 
from the conference but from the local church 
where they may belong. It has the power of 
making and unmaking ministers. It very nearly, 
if not altogether, monopolizes this prerogative. It 
is perhaps in every phase purely Episcopal. And 
so long as it keeps within its bounds it can not be 
reached by any power among us, except the quar- 
terly conferences, which may refuse to send up to 
it any more applicants for license to preach, and 
thus let the conference die out. And as the annual 
conference is concerned only about ministerial mat- 
ters, it is not advisable or desirable that the lay 
element should be introduced. It would be a bur- 
den instead of a help. 

The General Conference is a compromise. The 
members of this body are elected by a popular vote 
of all our churches. This is the Congregational 
idea. None but elders of three years' standing in 
the conference district to which they belong can be 
elected to seats in this assembly. This is the Pres- 



IN ACTUAL LIFE. 161 

byterian idea. And to make it more so I suggest 
the thought of each annual conference electing one 
or more laymen as delegates to the General Con- 
ference. As the laity now send ministers only, the 
ministers might send laymen only. This would he 
a fair exchange. Then, annual-conference preach- 
ers ought not to vote in the popular elections under 
this arrangement, as the laity would be prohibited 
from voting in the annual conferences. The fact 
that the churches can vote for no one but a min- 
ister as delegate to the General Conference is the 
Episcopal idea; also the office of so-called bishop 
among us, these bishops being made every four 
years by the General Conference, and exercising 
functions embraced in that office, viewed from an 
Episcopal stand-point. 

This is a system of church government in which 
there is a balance of power at each end. The mem- 
bership are the one end, the General Conference 
the other end. Each has powers that the other 
can not transcend. The General Conference has 
power to make rales of discipline in conformity 
with established principles, and to these rules 
the membership are bound for the time being 
to submit. Their redress comes every four years. 
The membership retain powers of election, of doc- 
trine, of constitutional law, beyond which the Gen- 
eral Conference can not go. The nearer you get to 
the General Conference the more is power pre- 
scribed ; the nearer you get to the local church the 
more is individual liberty and organic power un- 
trammeled. 

As it is in music so it is in our government. 
There is an ascending and descending scale by 
which we are beautifully, symmetrically, and har- 
moniously " united " together in co-operative 
Christian labor. All the local churches connect 
11 



162 CHRISTIAN CO-OPERATION 

with the quarterly conferences by the official mem- 
bers who are ex-otiicial delegates to that body. The 
quarterly conferences all connect with the annual 
conferences by the pastors, licentiates, and local 
elders, who are recognized delegates to that body 
to represent the interests of their several fields of 
labor. The annual conferences connect with the 
General Conference by elders of three years' stand- 
ing, and, though they are elected by the member- 
ship, they must be from the annual conferences. 

Then, in a descending scale, we have the so- 
called bishops, or, more properly, superintendents, 
who come down from the general to the annual 
conferences; presiding elders, who come down from 
the annual to the quarterly conferences ; and the 
preacher-in- charge, or pastor, who comes down 
from the quarterly conference to the local church, 
there to stay and labor for the upbuilding of Zion 
in the salvation of many precious souls. 

UNDOUBTED AUTHORITY. 

The only book we regard as of undoubted 
authority is the word of God. Other books we 
have as helps, but they must yield to reason, con- 
science, experience, and above all to divine revela- 
tion. They may be changed as our opinions 
change ; but the Bible can not change or be 
changed, only as it presents new phases of thought 
in its unfolding greatness. It is to the church law 
divine — the great work on ecclesiastical history 
and church polity — the inimitable u theological 
institutes" — book of God and book for men. 

No theory or thought would we follow except 
that which is taught in the law of God. He is our 
king, and we would be his people. His word is 
our law, and we would do right from a pure heart 



IN ACTUAL LIFE. 163 

and an upright desire. We know that oppression 
is of the devil ; for " whom the Son maketh free, 
shall be free indeed." Libertinism is the spiritual 
slavery of hell; and restrains upon vice is the lib- 
erty of heaven. True liberty does not ask to ful- 
fill the designs of the flesh, but an opportunity to 
glorify God. Then let virtue walk abroad unre- 
strained, but beset vice with difficulties on every 
hand. This is our theory of church government ; 
and we are trying, by the grace of God, to make it 
our practice also. If any have a better basis than 
the word of God, and a better mode of arriving at 
permanent results than we have, we should be glad 
at any time to make an exchange. 



CHAPTER VI. 

THE MINISTRY OF THE CHURCH. 



I. Mode of Making. 

1. We first send men to the Lord. This is an 
important step, and must not be neglected. The 
candidate must be converted. The love of God 
must be shed abroad in his heart. He must ex- 
perience what he would teach others. He must 
realize a radical change of heart, purpose, and life. 
There must be an inward assurance of acceptance 
with God. This union and communion with the 
Lord will do much to prepare the way for what 
may follow. Without it there can be but little 



164 CHRISTIAN CO-OPERATION 

success. " Ye must be born again." To no one 
is this language more forcibly directed than to him 
who would be a minister of the gospel. 

2. But every converted man is not a minister 
or elder in the church; so there must be some- 
thing more. There must be a special call to the 
work — an inward moving of the Holy Ghost to take 
up this sacred office. This is a bent of mind, an 
impression, a conviction, a drawing of the soul out 
in that direction, an approbation of the Spirit of 
God when willing to take up the cross, or engage 
in the work. 

3. Then we develop his talents and spirit in the 
" society meeting." Here he may exercise himself 
in many ways. Here he can cultivate his gifts and 
graces. He can engage in public prayer and praise, 
relate his Christian experience, and give vent to the 
outgushings of his heart. He will sometimes be 
called upon to conduct the exercises, and will in all 
probability be elected first as deacon, or class-leader. 
In this office he will have opportunities, as a duty, to 
exhort, instruct, counsel, and encourage the mem- 
bership, and of doing pastoral duty in visiting, see- 
ing after the poor and sick, the delinquent, and of 
exercising discipline. If he has any ability or fit- 
ness for the work of the ministry, it will here show 
itself. The membership will have opportunities of 
knowing his character, disposition, and qualifica- 
tions ; and if they find encouragement in him, they 
may, 

4. In due time, by a recommendation in writ- 
ing, signed by at least two thirds of the church 
where he belongs, send him to the quarterly con- 
ference to receive license to exhort or preach the 
gospel of Christ. 

5. Here he is examined with reference to his 
character, influence, and qualifications. If found 



IN ACTUAL LIFE. 165 

competent and worthy, he receives a written license 
to exercise himself in exhortation or preaching. 
This is simply a grant for trial, and is valid one 
year. If the grant be to exhort, and the applicant's 
success warrant, he may be recommended, to the 
quarterly conference for license to preach. If his 
success and life are not satisfactory, the paper dies 
at the end of the year, and is not renewed. If his la- 
bors warrant, his license is renewed from year to year. 

6. After standing in the quarterly conference 
one year or more, he may be referred to the annual 
conference. Here he passes a more rigid examina- 
tion, the character of which is indicated in the 
Discipline ; and if found incompetent or inefficient, 
he is referred back to the quarterly conference, for 
further instruction, where he sustains the same rela- 
tion as he did before reference to annual conference. 

7. If he pass the examination in annual confer- 
ence satisfactorily, he is received by a majority- 
vote of all the members present, and enters upon a 
three years' course of reading and study. The 
course of study is established by the General Con- 
ference, and is laid down in the Discipline. The 
applicant passes annual examinations in the pre- 
scribed course, and maybe employed as an itinerant. 

8. At the end of three years — or sooner if two 
thirds of the elders in conference so decide, or if 
all the conditions be met in the interim of confer- 
ence when there be a necessity for it, — the licentiate 
is examined with especial reference to taking 
elders' orders. If found qualified in mind, heart, 
and life, he is ordained, by "the laying on of the 
hands of the presbytery," to the office of an elder 
in the church of the Lord Jesus Christ. And this 
is all the ordination we have. We do not ordain 
deacons and bishops. They are not a distinct 
order in the ministry. 



166 CHRISTIAN CO-OPERATION 

II. The Advantages 

Of this mode are, first . It gives God a right which 
belongs to him, of choosing his own messengers. 
Christ called the twelve, the seventy, and sent forth 
Paul and Barnabas. No church machinery should 
ever be adopted, or set in motion, that will in any 
way interfere with God's prerogative in the choice 
of his own heralds of the gospel. Those who listen 
most attentively to the voice of God in this matter 
will have the most spiritual, devout, and useful 
ministers. Second : It gives the churches time and 
opportunities to judge of the spirit, character, qual- 
ifications, and influence of those who are to be their 
religious teachers, so that they may " lay hands 
suddenly on no man." (E. Tim. v. 22.) Third: 
It gives an opportunity to those who think they 
are called to preach of testing practically their call, 
before taking upon themselves the sacred vows of 
ordination. Fourth : It affords to poor men who 
feel called to the ministry time to qualify themselves 
for the work while making themselves useful in 
the church and securing an honest livelihood. And 
though the proficiency may not be so great, yet if 
one is diligent and economical, respectable advance- 
ment may be made, and a fair foundation laid for 
future usefulness, during these four years' probation. 
Fifth : It gives a practical education. This is of 
great value. Here a man can test his theories as he 
learns them. He can apply the rules he learns to 
the practical affairs of life. This will be a great 
incentive to study. We ought not to have a poor 
minister in all our ranks. This course, if honestly 
pursued, will certainly produce first-class practical 
men for the work of the ministry. Would it not 
be well for many of us who are older to go back 
and come up with our young men over this whole 



IN ACTUAL LIFE. 167 

ground. The review would do us good. Some of 
our young feeling might come back; some of our 
youthful vigor might return. We might be of some 
use to those who are for the first time struggling 
through this course. It may cure us of some of our 
jealousies that they will outstrip us and take our 
places in the church. 



III. Qualifications. 

1. We first insist on a change of heart. This 
is a prime qualification. It is of the most vital im- 
portance. Nothing will make up for a deficiency 
here. There must be absolutely a " new creature 
in Christ Jesus." The heart must be changed. 
The man must be truly converted. God does not 
want sinners in the ministry. The inner life must 
be right. One must have " the same mind that was 
in Christ." One important office of the Christian 
minister is to lead men to Christ. How can he 
lead others where he has never been himself? 
Well said Christ in astonishment to Nicodemus, 
" Art thou a teacher in Israel and knowest not 
these things ?" He should have known what was 
meant by being " born again." Hence we put these 
pointed questions, "Have you known God in Christ 
Jesus as a sin-pardoning God, and is the love of 
God now shed abroad in your heart ?" 

2. The life must be right. Profession is mock- 
ery, if there are no corresponding works. The 
life must be hid with Christ in God. He must do 
the things he proposes to teach. Herein lay the 
power of Christ among the people. He practiced 
what he preached. A minister must be a consistent 
example to the nock. Yes, his life must be right 



168 CHRISTIAN CO-OPERATION 

in the family and social circle, right in the church, 
and right in public life. Half-way Christians are 
not fit to minister in holy things. He must be 
honest, upright, not passionate, not covetous, but 
devoted to the good of mankind. 

3. He must have a sound mind. A fool or 
mental dwarf, or one not properly rounded in his 
intellectual developments will not do for this work. 
Dolts had better engage in some other calling. 
The ministry demands and is worthy of the best 
minds of the age. The old idea of making the 
dullest boy in the family a preacher was a wicked 
thing, equal to giving a defective lamb for sacrifice. 
One can not be too smart for this holy calling. 
The smarter the better. Then, culture ought to be 
added to native ability. One can not know too 
much. A minister ought, if possible, to know 
everything. An ignorant ministry is a curse to 
any people. Learning, with devout piety, is an in- 
estimable blessing. He who would take the sacred 
calling of a Christian minister should earnestlv 
seek, in every lawful way, all the learning he can 
get. He ought to be an attentive and wise student 
of books, and men, and things. 

4. A call from God is another qualification. In 
this some do not believe. But we do. It is a di- 
vine impression upon the mind leading it out in 
this direction ; an impress on the heart that duty 
lies in* this calling; gifts and graces for the work; 
enjoyment when performing duty in preaching; 
darkness and loss of faith when refusing to do 
duty ; an opening up of the way and giving final 
success in the work. Without these marks one is 
not at liberty to go forward in this holy work. It 
is God's prerogative to choose, ours to obey. This 
call is essential. To run at the call of friends, vain 
ambition, or simple ability is folly. Yes, it is very 



IN ACTUAL LIFE. 169 

wrong. This call sometimes comes in conviction, 
sometimes in conversion, sometimes in the after 
experience of the Christian. Sometimes men are 
born preachers, as were John the Baptist and 
Christ. In this case the idea grows up with them 
and becomes a thing inseparable from their life and 
mental growth. Moses was born for and called to 
his work. So was Samuel. The prophets manifest 
this truth. Jesus called disciples and chose the 
twelve ; and by the influence of the Holy Spirit 
he still continues the work and chooses his own 
heralds of the cross. Let us not ignore the truth 
and voice of God. If he speak, let us obey. If he 
call, let us go in the direction he indicates. Let 
me not be "put in the priest-office for a piece of 
bread." 

5. Another quality is, unflinching moral integ- 
rity. A minister must not falter, parley, or yield 
to temptation. Christ yielded not, though the trial 
was severe, even after the system was exhausted 
with excessive fasting. The minister will often be 
put to the severest tests, and under the most favor- 
able circumstances may yield to sin and not be 
detected. He is a sacred character, and suspicion 
will not easily rest upon him. Men expect him to 
be honest, trustworthy, and chaste. Hence confi- 
dence will be reposed in him that would not be in 
any other man. He will be introduced into the 
family as no other man, and, unless he has princi- 
ple deeply imbedded in his heart, he will fall, — and 
fall with those he ought to save and elevate. If he 
has not grace, manhood, principle, and moral in- 
tegrity enough to resist all forms of temptation, 
and good sense enough to know his place and his 
own weaknesses, and a mind and heart not to be 
led into temptation, he has no business in the min- 
istry. A layman may go crippling along and be 



170 CHRISTIAN CO-OPERATION 

borne with, in charity and sympathy, hut the min- 
istry wants strong men, who will control besetting 
sins, and " keep under the body." 

6. He must be kind and gentlemanly. A churl 
or boor is not fit for this office. A minister ought 
to cultivate the most amiable qualities, and in all 
his intercourse with the people be a true gentle- 
man. Piety does not imply vulgarity. Good man- 
ners are not pride, as some foolishly suppose. This 
is a point of importance, and is too much over- 
looked. "Evil communications corrupt good man- 
ners." So says the word of God. Religion and 
good manners go together. A minister ought to be 
a model of true etiquette. No man should under- 
stand the laws of social life better than he. Rude- 
ness does not become the messenger of heaven. 
There are extremes in all earthly things, and eti- 
quette ma} r be carried to excess. But we know that 
refinement belongs to the Christian religion; and 
the minister is expected to share largely in the re- 
fining influences of the blessed gospel of Christ. 
Neatness, order, propriety, cleanliness, purity, and a 
cultivated manhood should mark him in all his de- 
portment. The follies of social life should be dis- 
carded by him, but he should never let the world 
surpass him in true courtesy. He is a reformer, 
and should seek to hold the balance of power in 
this as well as in other questions having a bearing 
on the morals of the people. It is a point too 
much overlooked, that many, many evils creep into 
society through social life ; and a man of genial 
manners, moral integrity, and decision of character 
may do much to correct and check evil tendencies 
in this direction. A living example is a potent 
agency. One man sometimes makes his impress on 
the people for years and years to come. The Jew- 
ish people show the marks of Moses yet. The im- 



IN ACTUAL LIFE. 171 

press of Christ's life, manners, and teachings will 
never depart from the Christian church. The in- 
fluence of Lycurgus, the Spartan lawgiver, was 
powerful, and remained in full force over seven 
hundred years; and it has not yet altogether ceased. 
The spirit of Washington inspires the American 
people to-day. Think, too, of a Simon Mennon, a 
Calvin, a Luther, a Wesley, or an Otterbein ! How 
important, then, that the deportment of the minister 
be marked with watchful sobriety; that he be 
genial in his manners ; that he be gentlemanly in 
his bearing ; that he be manly and honorable in all 
his intercourse with the people. Vulgar, ignorant, 
and dishonest preachers have been a burning 
shame, and a hinderance, to the cause of God. 

7. He must be a man of earnest conviction. 
This will give him character and influence. The 
Savior said to his disciples, "Have faith in God," 
or, as the margin reads, " Have the faith of God." 
This is an important injunction. A man must be- 
lieve, and believe deeply, what he teaches. His 
faith, too, must be of the right kind. And the 
higher the degree the better. False doctrine is a 
cankerous sore. Taught, or untaught, it will eat 
upon the soul and the outer life like rust. It will 
take the point and edge from a man's public efforts, 
though it lie quietly in the heart. It is hard acting 
against one's convictions. A man ought to firmly 
and fully believe what he speaks, and speak what 
he believes. Hence it is important that a minister 
believe right. Then, with Christ, he can say, "In 
secret have I said nothing." The secret feelings, 
aspirations, and impressions of his heart will man- 
ifest themselves on all proper occasions in public 
life, but he must use discretion in their utterance. 
The preacher ought to be a man of full, broad, well- 
developed, and deeply-set convictions. "It may or 



172 CHRISTIAN CO-OPERATION 

may not be so" will not do. He ought to be able, 
from the deep recesses of his soul, to say, "Amen, 
amen, I say unto you." It is so! it is so! "Is he 
sound in doctrine?" is a question of no small 
import to people and preacher. The ministry is 
not a mere business that a man takes in a me- 
chanical way. The mind, the heart, the life must 
be in it. His words are not merely to be the reflex 
of the opinions of those who hear, but they are to 
be drawn from God's truth, made a part and parcel 
of his own nature, and should well up as the spon- 
taneous outflowing of an earnest soul. Half-way 
beliefs and accommodational preaching to suit the 
times and the people, though well meant on the 
part of those who indulge in them, are crippling 
the energies of the Christian church. The best 
way, perhaps, to guard the church from false doc- 
trine, is to see that those who do the teaching are 
sound in the faith. We aim to secure this end by 
the examinations which candidates for the ministry 
are required to pass from year to year, until they 
are ordained to the office of elder in the church of 
Christ. Too much care can not be taken in this 
matter; yet due allowance ought to be made for 
differences of opinion on points which do not in- 
volve any fundamental principle. Dogmatism is 
schismatic ; laxity is corrupting. A little severity 
at the right time may check a flood of error, but a 
supercilious exactitude may crush a rising genius. 

IV. Parity of Ministers. 

Parity is derived from the Latin word par, which 
signifies equal. It means equality, or like state or 
degree ; not inferior to another in order or radical 
position. And the idea here advanced is that, in a 
certain and very important sense, all ministers of 



IN ACTUAL LIFE. 173 

the gospel are on an equality. There is no such 
thing as superior and inferior orders of ministers 
taught in the Bible. There are helps, of course, in 
the church. But a man is either a recoguized 
preacher, or he is not. And having passed through 
his course of study, trial, and examination, and be- 
ing once ordained by the laying on of the hands of 
the presbytery, there is an end of the matter so far 
as this candidate is concerned, as long as his doc- 
trine and life are conformable to the gospel of 
Christ. The three ordinations of deacon, elder, and 
bishop we do not understand to be taught in the 
word of God. A deacon is a secular, and an elder 
a spiritual officer in the church. They are not two 
orders in the same office. In Acts xx. 17, it is said 
that Paul sent from Miletus to Ephesus for the elders 
of the church. The word here in the Greek is 
presbuteros, and is properly translated elders. In 
verse twenty-eight these same persons are called 
episcopous, from which our word episcopal comes, 
and means overseers, superintendents, or bishops. 
So it will be seen that the same persons are, by the 
same speaker, on the same occasion, called indiffer- 
ently elders or bishops. Presbyter comes from the 
word presbuteros, and means the same as elder. In 
Titus i. 5, Paul says he left this son in the common 
faith in Crete to ordain elders in every city. But in 
the seventh verse, when describing the character of 
these same persons, he calls them bishops. We there- 
fore conclude that there is but one order of ministers 
in the Christian church; that these words elder, 
presbyter, and bishop, refer to the same order, being 
used to express different phases of the ministerial 
character. Elder, or presbyter, refers to the qual- 
ities of age, experience, and wisdom; bishop refers 
to the authority in overseeing, superintending, and 
ruling. (I. Peter v. 1-3 ; Phil. i. 1.) 



174 CHRISTIAN CO-OPERATION 

V. Definition of Terms. 

1. An exhorter is one who is thought to have 
character, talent, and ability for such work, and 
carries a written permission to exercise himself in 
earnest talk to warn men to flee from the wrath to 
come, to stir up the people against sin, and stimu- 
late them to the exercise of diligence, patience, 
hope, cheerfulness, and good works. u The pri- 
mary sense of exhort seems to be, to excite, to give 
strength, spirit, or courage." And so long as we 
are surrounded by so many evil influences, and are 
so much inclined to apathy, there will be a demand 
for men to incite us by words, to urge us by argu- 
ments to good deeds and a laudable course of 
action. 

2. A licentiate is one who is studying for the 
regular ministry. He has not as yet taken orders, 
but has a permit to exercise himself to the extent 
of his ability in exhorting, preaching, holding 
meetings, and in pastoral labor. He may be under 
the direction of the quarterly or annual conference. 
But he can not solemnize marriages (except in 
special cases), administer the sacraments, or assist 
in ordination. He is simply a layman who thinks 
he ought to preach, carrying from the church a 
written permission to exercise himself to a certain 
extent, and thus test his fitness for the work of the 
ministry. He pursues a regular and prescribed 
course of study under the quarterly or annual con- 
ference, is subjected to annual examinations, and 
is advanced to the next year's course of reading, 
or is directed to review the past year's course as 
the examining committee thinks best, judging from 
his proficiency in his studies and labors. - 

3. A local preacher is a licentiate or an elder 
who does not take any regular work from the con- 



IN ACTUAL LIFE. 175 

ference, but exercises himself in a local capacity, 
as opportunity may offer. These are usually such 
whose circumstances will not permit them to de- 
vote themselves exclusively to the work of the 
ministry. They are helps in the church, and ren- 
der efficient service in the territory where they 
reside. 

4. A local elder is also a local preacher. But he 
is invariably a member of some annual conference, 
and has been ordained to the office of an elder in 
the church of Christ, but does not itinerate or 
travel under appointment from the annual confer- 
ence. 

5. An itinerant is a minister in the regular work. 
He travels from year to year, unless excused, under 
the direction of the presiding elder, or the annual 
or General Conference. He is what the Bible 
would call an evangelist or a pastor. These two 
offices are filled by our itinerants. They are the 
most important class of men we have, having 
given themselves to the work without reserve. 
They are expected to devote their whole time to 
the spread of the gospel. The advancement of the 
cause depends, in a large measure, upon their ener- 
gy, efficiency, management, and labors. 

6. A presiding elder is an elder who has the 
charge, oversight, or superintendence of a certain 
number of fields of labor. He travels over this dis- 
trict, preaches, helps to administer discipline, coun- 
sels with the pastors and members as to the best 
methods of advancing the cause, appoints the quar- 
terly and camp meetings, superintends in the quar- 
terly conferences, helps to station the preachers, and 
administers the ordinances of God's house. He is an 
elder with a specific kind of work assigned to him. 
At present many inexperienced preachers must be 
used to supply the demands for preaching. In con- 



176 CHRISTIAN CO-OPERATION 

sequence of this, superintendents are necessary. The 
pastors need help at their sacramental meetings. 
They always find this in the presiding elder; The 
people want a change. This arrangement gives 
them a change every three months for the Sabbath 
service. It gives the preacher-in-charge compan^ 
ionship, such as every man needs in his own sphere 
in life. 

7. A bishop is an elder elected for four years to 
superintend a number of conferences and churches. 
This is not a distinct order of ministers. We often 
call them simply superintendents. This is a proper 
designation. 



VI. The Duties of Ministers. 

1. By reading, study, and prayer to qualify 
themselves for their work. (I. Tim. iv. 13.) 

2. To engage in the work heartily, willingly, 
and for the glory of God. (I. Peter v. 2 ; I. Cor. 
x. 81.) 

3. To feed the flock of God. The minister is a 
shepherd. The souls of men need food — the good 
word of God — the bread of heaven. The ministers 
must dispense this bread of life. (John xxi. 15-17; 
I. Peter v. 2 ; Acts xx. 28.) 

4. To rule over the church of Christ in the fear 
of God, but not to lord it over God's heritage. 
(I. Timothy iii. 5; v. 17; Hebrews xiii. 7, 17; 
1. Peter v. 3.) 

5. To be watchmen over the church of Christ. 
(Heb. xiii. 17; I. Tim. iv. 1-5.) 

6. Labor to extend the Redeemer's kingdom. 



IN ACTUAL LIFE. 177 

VII. The Support of the Ministry. 

1. The priests under the Jewish law got the 
meat-offering. (Lev. vi. 14; ix. 10.) The sin-of- 
fering. (Lev. vi. 26.) The trespass-offering. (Lev. 
vii. 1-7.) The skin of the burnt-offering. (Lev. 
vii. 8.) The peace-offering. (Lev. vii. 14; Num. 
v. 9, 10.) In the eighteenth chapter of Numbers 
there is a concise statement of the living of the 
priests, commencing at the eighth verse and con- 
tinuing to the end of the chapter. It is worth the 
reading. (Deut. xviii. 1 ; See also Clarke's Com- 
mentaries on Genesis xxviii. at the end.) 

2. The law of the New Testament. "The 
workman is worthy of his meat/' (Matt. x. 10.) 
" The laborer is worthy of his hire." (Luke x. 7 ; 
see I. Cor. ix., especially the 14th verse.) " Even 
so hath the Lord ordained that they which preach 
the gospel should live of the gospel." "Let him 
that is taught in the word communicate unto him 
that teacheth in all good things." (Gral. vi. 6.) 
This evidently means that the ministry should be 
amply supported. (See also I. Tim. vi. 17, 18; Acts 
xxviii. 10; Matt. ii. 11.) 

3. The law of our churches. It is made the 
duty of each member to pay toward the support of 
the itinerant ministry, quarterly, or oftener if need 
be, in proportion as the Lord hath prospered him. 
Otterbein was a settled pastor. His wants were 
supplied by the church at Baltimore. This was his 
charge. The early ministers did not devote them- 
selves entirely to the work, and made but few 
changes. Men's expenses then were much less than 
now. The early ministers were mostly mission- 
aries, embarking in a new enterprise. They were 
at little expense for education or outfit, and were 
willing to make sacrifices for conscience' sake. 

12 



178 CHRISTIAN CO-OPERATION 

The evangelist who devotes himself exclusively to 
the work, unless he has an ample fortune to spend, 
must he supported by the people. This is the Bible 
doctrine. The churches which support their min- 
isters best will succeed. God, the institutions of 
the church, and the ministers have demands on the 
property of the membership. The minister may 
bestow his labors on the church if he chooses. 
This is his privilege. He also has the right to de- 
mand pay. The church can not with impunity re- 
fuse to pay the just demands of those who labor 
among them in word and doctrine. It is a debt 
that must be paid, not grudgingly, but freely and 
willingly. It is an obligation that rests upon the 
church. Refusal will bring leanness of soul, bond- 
age to sin, and paralysis to the cause. 

VARIETY IN THE MINISTRY. 

Care should be taken to encourage men of differ- 
ent mental and sensational developments. Thus 
will monotony be avoided in public administrations. 
Thus various classes of minds in the community 
may be interested and fed on divine things. By it 
we will have a better development of theoretical 
and practical Christianity. Variety is seen every- 
where in nature, in art, and in science. Why not 
realize it in religion, and in the ministry? We 
look too much to our own pleasure, and not enough 
to our religious profit. We ought to encourage 
every degree and variety of talent at all fit for 
this work. The man who pleases our tastes least 
may benefit us most by stirring up and exercising 
some dormant or undeveloped faculty. Under the 
sensational man our feelings may be developed. 
The logical man will cultivate our reason. The 
historical man will furnish us with facts. The 



IN ACTUAL LIFE. 179 

didactic preacher will teach us. The sons of thun- 
der will awaken our fears and put a restraint upon 
our passions. The fault-finder may point out our 
errors. The sons of consolation will bring the 
healing balm to our souls. The Johns will dis- 
course to us of love, while Paul will reason, and 
James and Jude denounce. We should love all, 
hear all, appreciate all, support all, that they may 
continue in the ministry and finish their work, and 
instrumentally save the souls of the people. 



CHAPTER VIL 

EDUCATION IN THE CHURCH. 



I. An Identified Idea. 

The Hebrew is emphatically a sign language. 
Its alphabet is a group of pictures, which, if it 
were not for the sanctity that hangs around it on 
account of the record it has made, might be called 
a fit companion of the child's primer. It is a sys- 
tem of object lessons, designed, in ruder ages, to 
convey to the minds of men important instruction 
in domestic and public economy, politics, ethics, 
and religion. In modern " object lessons," we see 
aii effort to return to this ancient and venerable 
mode of teaching. 

The Hebrew language abounds in figures ot 
speech. It pictures thought in nature's gayest 
habiliments. The mental images of that people 



180 CHRISTIAN CO-OPERATION 

come to us dressed in the scenes of the Holy Land. 
Ancient Palestine still lives in her sacred record. 
In those pages, her sky still dazzles in splendor. 
Her " heavens declare the glory of Grod, and the 
firmament showeth his handiwork." Her hills 
still skip like lambs and fallings. H er plains, deep 
ravines, nooks and hill-sides, in those pages, still 
smile with plenty. " The tall cedars of Lebanon " 
wave in all their ancient grandeur. Her lakes lie 
among the mountains, smiling in the sun, or they 
swell and rush, and roar and foam in the furious 
storms. Her rivers bellow down their rocky and 
angling channels. Her temple of gold and j ems is 
imperishable. It stands, a substantial reality be- 
fore the mind, in that inimitable word-picture in 
the book of Chronicles. The queen of Sheba is 
gone, but her words and the sights she saw are cut 
too deeply in the brow of time to be effaced. The 
cups and pots, and brazen vessels, and tongs, and 
snuffers, and candlesticks of gold, and spoons, and 
censers, and tables, and oxen, &c, stand before us 
in living colors. It all looks so beautiful, so life- 
like, we love to linger about and feast our eyes on 
the picture. Well, it may do us good to indulge 
our tastes a little. Let us copy, and note the 
strength of expression, the boldness of thought, 
the material dressing, and the happy effect of a 
well-chosen circumlocution : 

" Happy is the man that h'ndeth wisdom, and the 
man that getteth understanding : for the mer- 
chandise of it is better than the merchandise of 
silver, and the gain thereof than fine gold. She is 
more precious than rubies: and all the things 
thou canst desire are not to be compared unto her. 
Length of days is in her right hand; and in her left 
hand riches and honor. Her ways are ways of 
pleasantness, and all her paths are peace. She is a 



IN ACTUAL LIFE. 181 

tree of life to them that lay hold upon her : and 
happy is every one that retaineth her. The Lord 
by wisdom hath founded the earth ; by understand- 
ing hath he established the heavens. By his 
knowledge the depths are broken up, and the 
clouds drop down the dew." (Prov. iii. 13-20.) 

What deep thoughts, what sublime sentiments 
often lie hid in Chaldee and Hebrew roots. Would 
that I could turn the keys. My soul pants for 
a sight of the mysteries in those uncouth forms. 
Are they lost to us? It can not be. Yet some 
would lock them up eternally to all common minds. 
Are not some of those ideas in other tongues? It 
may be. We will look : " Happy is the man that 
findeth." This I can comprehend. Thank God for 
the promise. We may find. Look there ! An im- 
age, a figure of beauty, a host comes ! Let us flee ! 
ISTo, no ! we will not be frightened ! Let us stand to 
our post! Oh, now we know. It is plain. The 
forms are familiar. Thank God for a dream, a hope, 
a shadow, a glimpse, a full but strange view, and 
finally a beautiful recognition of truth. Ah ! we 
are not among the tombs where ghosts frighten the 
soul, though we be in the region of the dead lan- 
guages. Living thought is here. 

Facts which we can not ignore force themselves 
upon us with all the weight of six thousand years. 
These are, that man is an intelligent being with a 
high duty, an eternal destiny ; that he has an ex- 
pansive mind capable of an indefinite development; 
that he must be taught, and that this is best done 
by systematic work; that he is controlled in a large 
measure by his surroundings; that he may be el- 
evated and refined, or degraded and sensualized; 
that he has a wonderful power of adaptation, and 
may be fitted for any station in life, or may be in- 
ured to almost any hardship, toil, condition, or 



182 CHRISTIAN CO-OPERATION 

climate ; and, finally, that he is capable of becoming 
much more than he is, both in this life and in the 
life to come, and consequently, that man is a com- 
pound and complex being, made for a life in two 
worlds, and that if we would meet his wants we 
must know that he has an outer and inner nature, 
demanding physical and spiritual aliment. 

These thoughts, so large in comprehension, so 
wide in practice, are held up to our view in the 
hackneyed word education. This term, though 
trite, opens to us entrancing scenes of mind, soul, 
and life beauty. It is a fit symbol for a world of 
wisdom and understanding. Own truly what this 
common term indicates, and you have the magic 
key which unlocks every drawer approachable in 
the whole domain of God. Coined for our mother 
tongue, from two Latin words E and dueo, and 
bearing their meaning, it signifies drawing or lead- 
ing out the soul after spiritual good, the mind after 
true knowledge, and the body after physical vigor. 
It opens to us channels of thought that lose them- 
selves in the sky, and carry the soul away on 
flights of substantial bliss more delightsome than 
the atmosphere of Eden or Hesperides. It points 
the longing spirit away to that far-off land where 
is found the fabled fountain which gives to those 
who bathe in its waters eternal youth. It leads man 
in the shining pathway that ends in the broad acres 
of blissful immortality. 

We have before us, seemingly, two subjects. Sol- 
omon defines the one. He calls it "wisdom" and 
"understanding." It is a compound subject. We 
define the other. It is education. Our work is very 
imperfect. But the subjects are one. Who can 
doubt the identity? Expansion may help us. 

There is an Eden state for man. All is not lost. 
He may again breathe a pure and heavenly atmos- 



IN ACTUAL LIFE. 183 

phere. In Christ he may gain what he lost in 
Adam. The heart sighs after happiness. The 
world runs mad after this state of mind. It is 
sought in a thousand ways. It often eludes their 
grasp. And many know not what happiness is. 
It is that satisfaction which the mind has in the 
enjoyment of real good. Happiness is absolute and 
relative. The first can not be obtained here. It lies 
beyond the river. The second is ours to possess and 
enjoy; for we read that "happy is the man," or, 
the man is happy. This is a fact. The Bible 
points out the way; walk ye in it. If the great de- 
sire of the human heart be happiness, and the Bi- 
ble points out the only true way to insure this 
state of mind and life, then those who aim to 
take the Bible from our system of education must 
be counted the enemies of the race. 

Wisdom. The original of this term is variously 
translated. Its prominent renderings are, "that 
which is enterprise, completeness, substance, the 
whole constitution, wisdom, law r , sound wisdom, 
solid, complete happiness, solidity of reason and 
truth, the complete total sum." Its special and lit- 
eral meaning is said to be substance or essence. 
Its popular meaning in the English language is 
"the right use of knowledge," the proper adapta- 
tion of means to an end. Understanding is that 
state of the mind which apprehends the true rela- 
tion of things. It is the passive part of wisdom. 
Understanding is right knowledge ; wisdom is right 
action. The one is mental furniture ; the other is 
the adjusting of that furniture to the proper ends 
in life. And yet the book that corrects the judg- 
ment, informs the understanding, teaches sound 
wisdom and discretion, that points out the true way 
to attain the best ends in life, is by some to be ex- 
cluded from the schools. Infidelity and Rome ! 
what do ye? 



184 CHRISTIAN CO-OPERATION 

Men are not born scholars. Sages come by toil. 
Education is not a free gift ; it is an acquisition. 
" He that would win must labor for the prize." 
Idlers can not loiter in the mart of knowledge. 
"Truth lies in a well." Only those who dip deep, 
and draw, eujoy the boon. "Much study is a 
weariness of the flesh." Industry, activity, ener- 
gy, and perseverance must be used in the pursuit 
of wisdom and understanding. Get and find imply 
action. " The fear of the Lord is the beginning of 
wisdom." IsTo book is so well calculated to teach 
this fear of the Lord as God's own word. If man 
is to be started right in the race of life; if he is to 
be kept right ; if he is to have set before him proper 
motives for action, do not take away the Bible. 
Nothing else can fill the place it occupies. We 
can not separate education and the Bible. Educa- 
tion is bound up in the Bible. They must fall and 
rise together. The success of the one is the suc- 
cess of the other. Take the Bible out of the schools 
and - you take education out of them. If it were 
possible to have it so, what would education be 
without the Bible? Pray tell me. It would be a 
monstrous, distorted, inhuman thing, more fit for 
hell than earth or heaven. Men need moral re- 
straint, moral culture, moral encouragement. They 
need just such motives as we find in the Bible. 
And those who seek to destroy these restraints 
and remove these motives are the worst enemies of 
mankind. They aim a death-blow at man's dear- 
est hopes in this life and in the life to come. Under 
the pretense of making man more free and happy, 
they are insidiously trying to put upon his soul the 
heaviest chains of the most severe and galling 
slavery. They wish to bring his body into bond- 
age. " Whom the Son maketh free, shall be free 
indeed." They would poison man's cup of happi- 



IN ACTUAL LIFE. 185 

ness for time and eternity, To take God's book of 
wisdom and knowledge and understanding from 
the schools is but one step. This accomplished, 
they will not stop. They hate God. They hate 
his word. They hate the souls of men. They hate 
truth. They hate all that is good. It is a contest 
between light and darkness. 



II. An Historical Resume. 

The following extract is taken from " The His- 
tory and Progress of Education," published by A. S. 
Barnes & Company, "New York and Chicago, 1869, 
pp. 118, 119: "In this brief sketch of the educa- 
tional condition of the nations unaffected by Chris- 
tianity, we can not fail to be impressed with the 
folLowing facts: That education was universally 
considered as the privilege or perquisite of the 
higher classes alone; that it was generally regarded 
as an affair of the state ; and its object was the 
preparation of the youth for a military, political, or 
priestly career; that the masses were purposely 
kept in the most abject ignorance, as thereby they 
were the more readily controlled by the intelligent 
few ; that in most countries the privilege of educa- 
tion was denied to the female sex, except in case of 
those who were unchaste; and that the motives of 
religion, morality, or philanthropy had no influence 
in the promotion of intellectual culture." 

"Hear, Israel: The Lord our God is one Lord: 
and thou shalt love the Lord thy God with all 
thine heart, and with all thy soul, and with all thy 
might. And these words, which I command thee 
this day, shall be in thine heart : and thou shalt 
teach them diligently unto thy children, and shalt 



186 CHRISTIAN CO-OPERATION 

talk of them when thou sittest in thine house, and 
when thou walkest by the way, and when thou 
liest down, and when thou risest up. And thou 
shalt bind them for a sign upon thine hand, and 
they shall be as frontlets between thine eyes." 
(Deut. vi. 4-8; see also Deut. xi. 18, 19, 20; Prov. 
iii. 13-20.) This we hear among the Jews. 

This people were diligently instructed in their 
law. Their system of education comprehended re- 
ligion, to which I have just referred, literature, and 
politics. They also had a knowledge of the me- 
chanical arts, and of agriculture. 

History and chronology are combined in the 
book of Moses, etc. They made musical instru- 
ments and played upon them. Hence they were 
not ignorant of the fine arts. They wrote poetry. 
Solomon exhibits much skill in moral philosophy. 
The book of Job shows a knowledge of science. 
They had a knowledge of surveying and mensura- 
tion. Arithmetical numbers are frequently referred 
to. Josephus speaks of school-teachers and of per- 
sons who devoted themselves to the training of the 
young. After the Babylonish captivity the Jews 
seem to have been more careful in the education of 
their young. They attributed that calamity to 
their neglect in this matter. They went so far as 
to confer a kind of academical degree on the pupils 
in these Jewish seminaries. (Jahn's Bib. Arch., 
p. 118.) 

Mosheim says, "It is indeed worthy of observa- 
tion, that, corrupted as the Jews were with the er- 
rors and superstitions of the neighboring nations, 
they still preserved a zealoois attachment to the law 
of Moses, and were exceedingly careful that it 
should not suffer any diminution of its credit, or 
lose the least degree of veneration due to its divine 
authority. Hence synagogues were erected through 



IN ACTUAL LIFE. 187 

out the province of Judea, in which the people as- 
sembled for the purposes of divine worship, and to 
hear their doctors explain and interpret the Holy 
Scriptures. There were, besides, in the more pop- 
ulous towns, public schools, in which learned men 
were appointed to instruct the youth in divine 
things, and also in other branches of science. And 
it is beyond all doubt that these institutions con- 
tributed to maintain the law in its primitive au- 
thority, and to stem the torrent of iniquity." (Ch. 
Hist., p. 8.) 

This state of things Christ never censured, but 
followed in the same line of thought, and made it 
a leading part of his business to teach. Taking the 
disciples as rough stones from the quarry, he so 
trained and dressed them through a term of three 
years that they became the master-spirits of the 
age. In consonance with this, "the early Christians 
took all possible care to accustom their children to 
the study of the Scriptures, and to instruct them 
in the doctrines of their holy religion ; and schools 
were everywhere erected for this purpose, even 
from the very commencement of the Christian 
church." They also had schools of a higher grade 
for those of riper years, especially for those who 
aspired to the office of teacher in the early church. 
St. John had one of this kind at Ephesus ; Polycarp 
at Smyrna. The world-renowned catechetical 
school at Alexandria in Egypt is supposed to have 
been erected by St. Mark. (Mosheim, p. 25.) 



III. Our Educational Facilities. 

The good Otterbein was a fine scholar. This 
must not be forgotten by his followers. He was 



188 CHRISTIAN CO-OPEEATION 

learned in German, Latin, Hebrew, Greek, philos- 
ophy, and theology. His accepting men of less 
culture in the ministry was a necessity, for the 
harvest truly was plenteous and the laborers but 
few. 

In the tenth section of the old Baltimore church- 
book we read as follows : "The church to establish 
and maintain a German school, as soon as possible; 
the vestry to spare no effort to procure the most 
competent teachers, and to devise such means and 
rules as will promote the best interests of the 
school." This speaks for itself. Is the Baltimore 
church carrying out the earnest wish of its founder? 

Parents are exhorted in the Discipline to pray 
with their children morning and evening, and to 
set them an example in all the Christian virtues. 
There ought also to be added to this seetion — " and, 
to the best of their abilities, diligently instruct 
them in the doctrines of God's word." 

Again : the question is asked, " What shall be 
done for the benefit of the rising generation ? 
Answer. Let him who is in any way zealous for 
God and the souls of men, begin the work imme- 
diately. Wherever children are found, speak 
freely to them and instruct them diligently; exhort 
them to be good, and pray with them, earnestly yet 
simply and plainly, that they may learn to know 
their Creator and Kedeemer in the days of their 
youth." 

A number of books and papers are now pub 
lished by us at Dayton, Ohio, and elsewhere. These 
are very important aids in mental and moral cult- 
ure. And as the demand grows the facilities in- 
crease. In another part of this work will be seen 
a full statement of this enterprise. 

Our Sabbath-schools must not be forgotten. 
They were at first wholly on the union plan. Then 



IN ACTUAL LIFE. 189 

they assumed a kind of inorganic independent 
shape. Now they are being rapidly systematized, 
are gathering a permanent fund for mission and 
publication work, and are being supplied four times 
a month with papers; also, the " Lesson Leaves" 
and monthly Bible Teacher. These schools are do- 
ing a good work, and are securing excellent results 
in moral culture and religious development. 

Literary schools are springing up among us in 
different parts of the country, and are doing good 
service in the cause of education. Our impress has 
perhaps never been more sensibly felt than since 
we have been sending men out from these schools. 
They are well worthy the patronage of all those 
who have the interests of the cause at heart. The 
more our young people, and others (for they are 
open to all), crowd these halls of learning the better 
will it be for the country and the church. The Bi- 
ble, the history of the past, the experience of the 
present age, and the demands which loom up in 
the future, all speak in favor of a high degree of 
mental, physical, and moral culture, just such as 
these schools propose to give. 

The Scripture Compend, published by authority 
of the General Conference, and containing forty- 
six pages and one hundred and forty one questions, 
is a small book worth about ten cents, designed to 
go over, in the form of questions and answers, the 
leading points of doctrine in the Holy Scriptures. 
It is something that should be in every family and 
in the hands of every child. It is really a cat- 
echism under another name. It may be an excellent 
help to parents and Sabbath-school teachers in com- 
municating religious instruction to children. 

It is so now, it has been so in the past, and will 
likely be so in the future, that ministers are in a 
great measure the educators of the age. Efforts 



190 CHRISTIAN CO-OPERATION 

have been made to drive them out of this field, but 
with little success. They are peculiarly fitted for 
this work by habits of thought, social position, 
moral character, and acquired ability. And as the 
training of the head and heart are so intimately 
connected it is not difficult to see how a minister of 
the gospel may easily fall into teaching science. It 
has never been proved wrong for him to do so, es- 
pecially as he can make it subservient to the great 
work of saving souls. Among us, four years are 
given to a full course of preparation for the min- 
istry. This requires the reading of some fifteen 
books, with a recommendation to read some sixteen 
more, and includes some six examinations. Those 
who have received a theological training in some 
school are not required to take this course. The 
object of the above prescribed course is to furnish 
men competent to teach and defend the doctrine 
they would advocate, and if pursued as it should 
be, will at least furnish us with first-class religious 
educators. 



IV. Condensed Arguments. 

I. God is wise. He is our example. He is the 
object of our worship. We become assimilated to 
the object which we worship. As we become more 
godlike we must necessarily become more wise. 
(I. Sam. ii. 3; Job xxi. 22; Psalms lxxiii. 1; xciv. 
10; Prov. ii. 6, 7; iii. 19.) 

II. God made man wise. He made him in his 
own image. As God is wise, man made in his im- 
age must have been wise also. His vast knowledge 
and wisdom are evinced in appropriately naming 
all the animals, by knowing their natures and ends, 



IN ACTUAL LIFE. 191 

by recognizing at once the true character and 
sphere of Eve. God made man very good. Wis- 
dom was a part of that goodness. Hence we con- 
clude that since God made man wise he must 
desire him to be so. 

III. When man lost his primitive character by 
sin, God at once set a plan on foot to restore him 
to his lost estate. He gave him laws, teachers, ex- 
amples, and a Redeemer, that he might "renew him 
in knowledge after the image of him that created 
him." To suppose that God delights in ignorance 
when he has taken such pains to teach him wisdom 
and knowledge is the height of presumption. God 
desires man to be wise, or he would not try to make 
him so. 

IV. Those whom God delights to honor are al- 
most invariably men of cultivation — men of wisdom. 
Thus we have honorable mention made of Abra- 
ham, Moses, Joshua, Samuel, David, Solomon, 
Daniel, and Paul. If God was opposed to mental 
and soul culture, why does he hold up to our view 
such illustrious examples of wisdom ? 

V. When God wished a deliverer for his people 
Israel from the bondage of Egypt he did not choose 
an ignoramus. He chose a man " learned in all the 
wisdom of the Egyptians." He laid open, too, be- 
fore him the deep mysteries of heaven, and talked 
with him face to face. 

VI. Solomon asked of God wisdom, " an un- 
derstanding heart;" and it so pleased the Lord that 
he not only gave him wisdom, but also added what 
he did not ask — "both riches and honor." (I. 
Kings iii. 5-15.) The most easy inference is that 
if God was pleased with Solomon for making such 
a prayer, he will also be pleased with us if we make 
the same request. 

VII. " For the Lord giveth wisdom : out of his 



192 



CHRISTIAN CO-OPERATION 



mouth cometh knowledge and understanding." 
(Prov. ii. 6.) Wisdom is the right use of knowl- 
edge. Since wisdom, knowledge, and understand- 
ing come from God, they must be good and desira- 
ble. We infer that God is pleased when we possess 
these qualifications. What God gives is good. 
From him cometh every good and every perfect 
gift. To say that we are not to take what God 
giveth is to tell a palpable falsehood. 

VIII. The encomiums that God passes upon 
wisdom shows us that he desires us to possess it. 
"Wisdom is above rubies." (Prov. xxviii. 18.) 
"Wisdom is the principal thing." (Prov. iv. 7.) 
"Wisdom is too high for fools." (Prov. xxiv. 7.) 
"Wisdom is better than strength." (Eccl. ix. 16.) 
"Wisdom is justified of her children." (Matt. xi. 
19; Luke vii. 35.) 

IX. The exhortations of the Bible. "Apply 
thine heart to instruction, and thine ear to the 
words of knowledge" (Prov. xxiii. 12.) "My son, 
if thou wilt receive my words, and hide my com- 
mandments with thee; so that thou incline thine 
ear unto wisdom, and apply thy heart to under- 
standing', yea, if thou criest after knowledge, and 
liftest up thy voice for understanding; if thou 
seekest her as silver, and searchest for her as for 
hid treasures ; then shalt thou understand the fear 
of the Lord, and find the knowledge of God." 
(Prov. ii. 1-5.) This last quotation is so beautiful 
that I was prompted to give it at length. Cer- 
tainly the words "commandments," "wisdom," 
"knowledge," and "understanding" must amount 
to what is called in modern phraseology, education, 
or the due development of the mind, soul, body, 
and influence. Could language be used if God de- 
sired men to be in mental and spiritual darkness? 
" Get wisdom, get understanding." " Wisdom is 



IN ACTUAL LIFE. 193 

the principal thing; therefore get wisdom: and 
with all thy getting get understanding." 

X. The character of those who oppose educa- 
tion is an argument in its favor. They are ignorant 
men, or men who have some wicked or selfish 
ends to accomplish through the ignorance of oth- 
ers. Solomon says, "Fools hate knowledge." 
This is a true testimony, corroborated by the history 
of the world. Again he says, " Wise men lay up 
knowledge, but the mouth of the foolish is near 
destruction." 

XI. We are encouraged and taught to pray for 
wisdom. The case of Solomon (I. Kings iii. 9) 
is a noted example. The psalmist says (cxix. 66), 
" Teach me good judgment and knowledge." No- 
tice the substance of this prayer. First: He desires 
a teacher. Second : To be taught. Third : To have 
good communicated to him — not evil. Fourth : 
He would have his judgment strengthened. Fifth : 
He would have knowledge imparted to him. This 
is the true course of instruction. 

XII. Generally speaking, those nations, bodies 
of men, and individuals that attend to the true de- 
velopment of the mind, soul, and body, that pay at- 
tention to philosophy, morals, and medicine, are 
far in advance of those who neglect these things — 
they are happier and more prosperous. 

13 



PART IIL 
THE EVOLUTION. 



DOCTRINE, CONSTITUTION, AND DISCIPLINE OP THE 

UNITED BRETHREN IN CHRIST, SYSTEMATICALLY 

ARRANGED. 

Additions Marked [ ]. 



To many, this plan of co-operative labor among Christian 
churches will not be new. Many will see it here for the 
first time. Hence we give it entire. It is arranged top- 
ically, and may be useful for reference. Its success amid 
many difficulties should entitle it to a candid consideration, 
and further trial in Christian effort. Adopting a new the- 
ory with the idea of working it up "to a success has but 
produced division in the past, and it will do so in the fu- 
ture. If a feasible plan which will admit of necessary 
modifications can be found already in existence, it will be 
far better to adopt it than to go alter some new scheme, 
however plausible it may appear. That will tend to unify 
— this to divide. The following system is presented for 
adoption. The reader may find something to censure, and 
much to approve. 



PART III.— The Evolution. 



CHAPTER I. 
THE CONFESSION OF FAITH. 



In the name of God we declare and confess before all 
men, that we believe in the only true God, the Father, the 
Son and the Holy Ghost, that these three are one : the 
Father in the Son, the Son in the Father, and the Holy 
Ghost equal in essence or being with both; that this triune 
God created the heavens and the earth, .and all that in them 
is, visible as well as invisible, and furthermore sustains, 
governs, protects, and supports the same. [Exodus iii. 14; 
Isa. xliv. 6; xlviii. 12; Rev. i. 8, 11; Deut. vi. 4; Mark 
xii. 29; Exod. xx. 2, 3; Isa. xlii. 8; Johnxvii. 3, 11; x. 30; 
iv. 23, 24; I. John v. 7; Gal. iii. 20; John xiv. 26; Luke 
xii. 123 Heb. iii. 7, 8; Gen. i. 1; Psalms cxlviii. 5; Eph. 
iii. 9; Col. i. 16; Rev. iv. 11; x. 6; I. Sam. ii., especially 
verse 8; Job xxvi. 7; Psalms xxxiii. 5; Gen. xviii. 25; 
Exod. xix. 5; Psalms xlvii. 1, 7; Jas. i. 17; Acts xiv. 15; 
I. Cor. viii. 6; Heb. i. 3.] 

We believe in Jesus Christ; that he is very God and 
man; that he became incarnate by the power of the Holy 
Ghost in the Virgin Mary, and was born of her; that he is 
the Savior and Mediator of the whole human race, if they 
with full faith in him accept the grace proffered in Jesus; 
that this Jesus suffered and died on the cross for us, was 
buried, arose again on the third day, ascended into heaven, 
and sitteth on the right hand of God, to intercede for us, 



198 CHRISTIAN CO-OPERATION 

and that he shall come again at the last day, to judge the 
quick and the dead. [John i. i; xx. 28; x. 30; Heb. i. 8; 
Sam. v. 19; Psalms xlv. 6; I. John v. 20; i. 14; Acts 
xiii. 30-38; I. Tim. iii. 16; Matt. i. 18, 20; Luke i. 35; 
Matt. i. 25; Luke ii.; Isa. xlv. 22; Ezekiel xxviii., especially 
verse 32; Rev. xxii. 17; II. Cor. v. 14, 15; Rom. v., 
especially verse 18; Acts xvi. 31; Matt, xvii., and xviii.; 
Mark xv. and xvi.; Luke xxiii. and xxiv.; John xix., xx., and 
xxi.; Mark xiv. 62; xvi. 19; Luke xxii. 69; Heb. i. 3; 
viii. 1; x. 12; xii. 2; I. Peter iii. 22; I. Tim. iv. 1; I. Pe- 
ter iv. 5; Rom xiv. 10; II. Cor. v. 10.] 

We believe in the Holy Ghost ; that he is equal in being 
with the Father and the Son, and that he comforts the 
faithful, and guides them into all truth. [Matt, xxviii. 19; 
Mark xiii. 11; Luke xii. 12; John xiv. 26; Acts ii. 4; 
also iv. 31; Rom v. 5 ; I. Cor. ii. 13; Heb. x. 15; I. 
John v. 7 ; Titus iii. 5, etc.] f 

We believe in a holy Christian church, the communion 
of saints, the resurrection of the body, and life everlasting. 
[Matt. xvi. 18; Acts ii. 47; Eph. i. 22; v. 23, 24, 25, 27, 
32; Col. i. 18, 24; John x. 16; xvii. n, 21; I. Cor. x. 13; 
iii 3-6; xi. 17, 18; John v. 24-29; Acts iv. 2; Rom. vi. 
5 ; I. Cor. xv.; Heb vi. 2; Dan. xii. 2; Matt. xviv. 29; 
Luke xviii. 30; John iii. 16; Rom. vi. 22; Gal. vi. 8; I. 
Tim. i. 16.] 

We believe that the Holy Bible, Old and New Testa- 
ment, is .the word of God; that it contains the only true 
way to our salvation ; that every true Christian is bound to 
acknowledge and receive it with the influence of the Spirit 
of God, as the only rule and guide ; and that without faith 
in Jesus Christ, true repentance, forgiveness of sins, and 
following after Christ, no one can be a true Christian. 
[John xvii. 17; I. Cor. i. 21; II. Tim. iii. 16; John xiv. 23; 
I. John ii. 3-6; read all of I. John; Heb. xi. 6; Luke xiii. 
3, 5; Acts ii. 38; iii. 19; xvii. 30; Luke xxiv. 47; John 
iii. 3, 5, 7; Matt. vi. 12; Luke xi. 4.] 

We also believe that what is contained in the Holy 
Scriptures, to-wit: the fall in Adam and redemption through 
Jesus Christ, shall be preached throughout the world. [Ps. 
ii. 8; Matt, xxviii. 19, 20; Mark xvi. 15; Luke xxvi. 47.] 



IN ACTUAL LIFE. 199 

We believe that the ordinances, viz: baptism and the re- 
membrance of the sufferings and death of our Lord Jesus 
Christ, are to be in use, and practiced by all Christian so- 
cieties; and that it is incumbent on all the children of God 
particularly to practice them; but the manner in which 
ought always to be left to the judgment and understanding 
of every individual. Also the example of washing feet is 
left to the judgment of every one, to practice or not: but 
it is not becoming for any of our preachers or members to 
traduce any of their brethren whose judgment and under- 
standing in these respects is different from their own, 
either in public or private. Whosoever shall make himself 
guilty in this respect, shall be considered a traducer of his 
brethren, and shall be answerable for the same. [Col. ii. 
12; Matt. iii. 16; Mark xvi. 16; Luke iii. 21; Acts ii. 41; 
Gal. iii. 27; Matt. xxvi. 26-30; Mark xiv. 22-26; Luke 
xxii. 14-20; I. Cor. xi. 23-29; and xiii.] 



CHAPTER II. 

CONSTITUTION 



We, the members of the Church of the United Breth- 
ren in Christ, in the name of God, do, for the perfecting 
of the saints, for the work of the ministry, for the edifying 
of the body of Christ, as well as to produce and secure a 
uniform mode of action, in faith and practice, also to de- 
fine the powers and the business of quarterly, annual, and 
general conferences, as recognized by this Church, ordain- 
the following articles of Constitution. 

ARTICLE I. 

Section i. All ecclesiastical power herein granted, to 
make or repeal any rule of discipline, is vested in a general 



200 CHRISTIAN CO-OPERATION 

conference, which shall consist of elders, elected by the 
members in every conference district throughout the soci- 
ety; provided, however, such elders shall have stood in that 
capacity three years, in the conference district to which 
they belong. 

Sec. 2. General Conference is to be held every four 
years; the bishops to be considered members and presid- 
ing officers. 

Sec. 3. Each annual conference shall place before the 
society the names of all the elders eligible to membership 
in the General Conference. 

ARTICLE II. 

Section, i. The General Conference shall define the 
boundaries of the annual conferences. 

Sec. 2. The General Conference shall, at every session, 
elect bishops from among the elders throughout the Church, 
wko have stood six years in that capacity. 

Sec. 3. The business of each annual conference shall 
be done strictly according to Discipline; and any annual 
conference acting contrary thereunto, shall, by impeach- 
ment, be tried by the General Conference. 

Sec 4. No rule or ordinance shall at any time be pass- 
ed, to change or do away the Confession of Faith as it now 
stands, nor to destroy the itinerant plan. 

Sec 5. There shall no rule be adopted that will infringe 
upon the rights of any as it relates to the mode of baptism, 
the sacrament of the Lord's supper, or the washing of feet. 

Sec 6. There shall be no rule made that will deprive 
local preachers of their votes in the annual conferences to 
which they severally belong. 

Sec 7. There shall be no connection with secret combina- 
tions, nor shall involuntary servitude be tolerated in anyway. 

Sec. 8. The right of appeal shall be inviolate. 

W ARTICLE III. 

The right, title, interest, and claim of all property, 
whether consisting in lots of ground, meeting-houses, leg- 



IN ACTUAL LIFE. 201 

acies. bequests or donations of any kind, obtained by pur- 
chase or otherwise, by any person or persons, for the use, 
benefit, and behoof of the Church of the United Brethren 
in Christ, is hereby fully recognized and held to be the 
property of the Church aforesaid. 

ARTICLE IV. 

There shall be no alteration of the foregoing constitution, 
unless by request of two thirds of the whole society. 



CHAPTER III. 

THE MEMBERSHIP. 



SECTION I. 

Address by the First General Conference, convened near Mt. 
Pleasant, Pennsylvania, June 6, 1815. 

God is a God of order, but where there is no order nor 
church discipline the spirit of love and charity will be lost. 

Therefore, brethren, we beseech you to follow the ex- 
ample of our Lord, as it is written, " Be kindly affectioned 
one to another with brotherly love; in honor preferring one 
another. Let the mind be in you which was in Christ, 
who took upon him the form of a servant, humbled him- 
self, and became obedient unto death, even the death of 
the cross," that by his grace we may submit ourselves one 
to another in the fear of God. He who will not submit is 
in want of humble love. Jesus said, "Whosoever will be 
chief among you, let him be your servant. By this shall 



202 CHRISTIAN CO-OPERATION 

all men know that ye are my disciples, if ye have love one 
to another; and whoso loveth not his brother abideth in 
death." Let us walk in newness of life, that the prayer of 
our Lord may be answered in us; that we may be one in 
him, and that he may give us the glory which he gave to 
his disciples, that we may be one even as he and the Father 
are one. Therefore, beloved brethren, let us strive to be 
like-minded, having the same love, being of one accord, of 
one mind. Let no one speak or think evil of his brother, 
but pray God that he may grant us his Spirit and an ear- 
nest desire to lead a truly devoted life, to the honor and 
glory of his holy name. Amen. 



SECTION II. 



Reception of Members. 

When at any meeting a person makes known a design to 
become a member of our society, then the preacher pres- 
ent shall ask such person the following questions: 

i. Do you believe the Bible to be the word of God ? 

2. Have you experienced the pardon of your sins, and 
are you determined by the grace of God to save your 
soul? 

3. Have you been baptized? If the answer is, I have 
not, then the preacher shall advise the person to attend to 
that duty as soon as practicable. 

4. Are you willing to be governed by our Church dis- 
cipline? 

1. If the person answer the above questions in the 
affirmative, and no lawful objections be made by any mem- 
ber on account of immoral conduct, then the preacher 
shall give his right hand to such person as a member of our 
society, and record the name on the church or class book; 
but so long as any person can not answer the above ques- 
tions in the affirmative, such person shall not be consid- 
ered in full membership, and shall have no vote in the 
society. 



IN ACTUAL LIFE. 203 

SECTION III. 
Duties of Members. 

[i] 3. All members of this society shall acknowledge 
and confess that they believe the Bible to be the word of 
God; that they will henceforth strive, with all their hearts, 
to seek their eternal welfare in Christ Jesus, and work out 
their salvation with fear and trembling, to the end that 
they may be enabled to flee from the wrath to come. 

[2] 4. Every member shall endeavor to lead a good 
life; be diligent in prayer, particularly in private, and, for 
his own edification, attend, when practicable, all of our 
prayer and class meetings, and meetings for public wor- 
ship. 

[3] 5. Heads of families should never omit to pray 
with their families, mornings and evenings, and set them a 
good example in all the Christian virtues. 

[4] 6. Every one should strive to walk as in the pres- 
ence of God; also accustom himself to a close communion 
with God in all his employments, and never speak evil of 
his fellow-beings, but practice love toward friend and foe, 
do good to the poor, and endeavor to be a follower of 
Jesus Christ indeed. 

[5] 7. Every one shall keep the Sabbath-day holy, as 
required in the word of God; neither buy nor sell, but 
spend the same in exercises of devotion, in reading and 
hearing the word of God, and with singing spiritual hymns 
to the honor and glory of God. 

[6] 8. It is the duty of every member to lead a quiet, 
peaceable, and godly life 'among men, as it becomes a 
Christian to live in peace, and be subject to the higher or 
ruling powers, as the word of God requires. 

[7] 9. It shall be the duty of all our members to en- 
courage our Sabbath-schools by their presence when prac- 
ticable, and always lend them their aid and influence. 

[8] 10. It is the duty ol all members of the Church to 
pay toward the support of the itinerant ministry, quarterly, 
or oftener if need be, in proportion to their ability, as 



204 CHRISTIAN CO-OPERATION 

God has prospered them; for the Lord hath ordained that 
they who preach the gospel shall live by the gospel. I. Cor. 
ix. 14; I. Tim. v. 18. 

[9] 11. Each member of our society should willingly 
and freely contribute quarterly, or oftener, if need be, as 
God has prospered him or her (I. Cor. xvi. 2), to the sup- 
port of the helpless poor. [I. John hi. 17; Ps. xli. 1, 2.] 

SECTION IV. 

Union among Members and Christians in general. 

Let us be deeply sensible (from what we have known) of 
the evil of a division in principle, spirit, or practice, and 
of the dreadful consequences to ourselves and others. If 
we are united, what can stand before us ? If we are di- 
vided, we shall injure ourselves, the work of God, and the 
souls of our people. 
What can be done in order to a closer union with each other? 

1. Let us be deeply convinced of the absolute necessity 
of it. 2. Pray earnestly for and speak truly and freely to 
each other. 3. When we meet, let us never part without 
prayer, when practicable. 4. Take great care not to de- 
spise each other's gifts. 5. Never speak lightly of each 
other. 6. Let us defend each other's character in every- 
thing, so far as is consistent with truth. 7. Labor in honor, 
each preferring another before himself. 8. We recommend 
a serious examination of the causes, evils, and cures 01 
heart and church divisions. 

SECTION V. 

Administration of Discipline among Members in general, 

[1. If I am conscious in my own heart of having 
wronged any one, though he know nothing of it, it is my 
duty before God to go to the injured one and make amend 
for the wrong to the extent of my ability. Matt, v. 23.] 

2. If any person received under the watch-care of the 
Church shall cease to manifest a desire to seek the Lord, the 






IN ACTUAL LIFE. 205 

preacher in charge, by the consent of the class, can, at any- 
time, after personal labor for their salvation by the preach- 
er in charge and class-leader, if unsuccessful, publicly drop 
the name of such seekers. 

[3. The rules in chapter iii. section 3,] are drawn up for 
the better regulation of our Church ; and we believe they 
are founded in the word of God, and incumbent on all who 
are members of our Church to observe. Should any violate 
or habitually neglect these rules, they shall be, by their re- 
spective class-leaders, admonished to reformation; and 
should they not reform, they shall be suspended or expelled, 
as the case may require. 

[4.] Ques. What shall be done when members trespass 
against each other ? 

Ans. " If thy brother shall trespass against thee, go and 
tell him his fault between him and thee alone ; if he shall 
hear thee, thou hast gained thy brother ; but if he will not 
hear thee, then take with thee one or two more; and if he 
shall neglect to hear them, tell it unto the church ; but if 
he neglect to hear the church, let him be unto thee as a 
heathen man and a publican." 

[5.] Ques. What shall be done in case of members ac- 
cused of trespass or immoral conduct ? 

Ans. The class shall appoint one or more to visit the ac- 
cused brother or sister, and, if possible, reclaim him or her; 
but if unsuccessful, he or she shall be tried by the class to 
which they belong, or a select number thereof, chosen by 
the parties concerned, with the preacher in charge of the 
circuit or station, who shall be chairman; and if found 
guilty, the accused shall be expelled, unless satisfaction be 
given by an expression of repentance or otherwise. If the 
accused refuse to choose his committee-man, when properly 
notified, the quarterly conference shall choose a second 
person, and these two a third, which committee shall try 
the case and decide. Yet cases may happen where it 
would be expedient to choose a committee from any other 
class or classes than the one to which the parties belong; 
also, an elder may be chosen as chairman, should the 
preacher in charge deem it best to do so. But should any 
member be dissatisfied with the decision, an appeal may be 
had to the quarterly conference, by giving notice thereof 



206 CHRISTIAN CO-OPERATION 

to the preacher in charge. In such case, however, the 
same persons shall not sit in judgment on the same case. 

[6.] Ques. What shall be done in cases of neglect of 
duty of any kind, imprudent conduct, indulging sinful 
tempers or words, or disobedience to the order and disci- 
pline of the Church? 

Ans. First, let private reproof be given by the preacher 
or leader; and if there be an acknowledgment of the fault 
and proper humiliation, the person may be borne with. 
On a second offense, the preacher or leader shall take with 
him one or two faithful members. On a third offense, let 
the case be brought before the Church or class, or a select 
committee; and if there be no satisfactory humiliation, the 
offender shall be expelled. 

In case of trial under this clause, the lead* shall act in 
behalf of the Church; or if the leader be the offender, the 
steward shall act as prosecutor. 

[7.] Ques. What shall be done in case of disputes be- 
tween the members or preachers? 

Ans. The preacher to whom it shall be known shall in- 
quire into the circumstances of the case, and if necessary, 
shall recommend to the contending parties a reference, 
consisting of one arbiter, chosen by the plaintiff, and 
another by the defendant, and a third by these two; then 
these three are to decide. 

But, if either be dissatisfied with the decision, such may 
have a right to an appeal to the next quarterly conference 
for a second arbitration, where each party shall choose two 
arbiters, and the four shall choose a fifth, a decision of the 
majority of whom shall be final. Any person refusing to 
abide by this decision, and every member refusing, in case 
of debt or dispute, to refer the matter to arbitration when 
recommended to him by a preacher or leader, or who shall 
enter into a lawsuit with another member before these 
measures are taken, shall be expelled without further proc- 
ess, and his or her name be erased from the Church 
Record by the rireacher in charge, or class-leader, except 
when the case is of such a nature as to require and justify a 
process at law, as executors or administrators, or when a mem 
ber is in danger of suffering an unexpected loss of property 



IN ACTUAL LIFE. 207 

CHAPTER IV. 

ASSEMBLIES. 



SECTION I. 

The Weekly Meeting. 

[This embraces the church proper, and is called in the 
Discipline "classes."] 

i. A class [church] shall consist of three or more mem- 
bers, who shall annually elect one member from their own 
or some other class, who shall be called their leader, and 
shall be elected before the ensuing annual conference. [His 
duties are as follows : ] 

[i.] He shall extend the freedom of our prayer and class 
meetings to all sincere and well-disposed persons who may 
desire to attend them. 

[2.] It shall be his duty to meet his class, in class or pray- 
er meeting, at least once a week, to speak to them concern- 
ing the spiritual welfare of their souls, and exhort them to 
unity and love. 

[3.] It shall be his duty to lead a pious life and set a godly 
example before his class [and all men] ; carefully study the 
Holy Scriptures, fully qualifying himself for the faithful per- 
formance of his duties as leader and counselor of his class. 

[4.] When any of his members are sick or delinquent in 
the performance of any of their duties as Christians he shall 
visit them, pray, or otherwise labor with them, as circum- 
stances may require. 

[5.] Every class-leader shall keep a record of the pro- 
ceedings of church trials, deaths, expulsions, and removals, 
in a book provided for that purpose ; and it shall be his 
duty, in case of an appeal, to send his record to the quar- 
terly conference. 

[6.] Any class-leader failing to discharge these duties 
may, on complaint, be removed by the quarterly conference. 



208 CHRISTIAN CO-OPERATION 

The Steward, [i] 2. Every class shall annually elect 
(or, if the class prefer it, the preacher may appoint,) one 
who shall be called class-steward. 

Ques. What are the duties of a steward ? 

Ans. [2] 1. He shall collect quarterly contributions, or 
oftener than quarterly, if needed, for the support of the 
traveling preachers. He shall keep an accurate account of 
the amount paid by each member of the class, in a book 
provided for that purpose, and report the same to each 
quarterly conference or official meeting. [3] 2. It shall also 
be his duty to provide the elements for sacrament. [4] 3. 
For the faithful discharge of his duties as steward of his class, 
he shall be accountable to the quarterly conference, which 
shall have power to dismiss him for official delin- 
quency. 

[4. To report to the leader the names of all members 
who neglect or refuse to pay their quarterage. 5. To as- 
sist, when called upon, in lifting public collections.] 

[3] 2. Classes shall be divided by a committee, con- 
sisting of the preacher in charge, and one or more breth- 
ren, elected by the Church or class at any place where it 
may be deemed necessary. 3. In case it becomes imprac- 
ticable to keep up an organization by the election of class 
officers, the members at such place shall be required to join 
the nearest class within six months; and any one failing to 
do so may be dropped. 

[4.] All exhorters and quarterly-conference preachers 
are required to join some convenient class ; and, upon neg- 
lect or refusal to do so, shall lose their official relation. [5. 
It is desirable that all elders and licentiate preachers in an- 
nual conference have their names attached to some class 
or church.] 

Certificates. [6.] When members of our society move 
from one field of labor to another, they shall obtain a cer- 
tificate, by the vote of a majority of the class to which they 
belong, signed by a preacher or leader, except where they 
are not in reach of a class, in which case any of our preach- 
ers may give a certificate to such persons, if they are known 
to be in good standing. 



IN ACTUAL LIFE. 209 

Form of Certificate, 

This is to certify that A. B. is a member of good stand- 
ing in the Church of the United Brethren in Christ, 

at , and is hereby recommended to the confidence 

and fellowship of Christians everywhere. 

(Dates, etc.) 

-.■rt 

SECTION II. 
The Monthly or Official Meeting, 

Ques. i. Who are the members of the official meet- 
ing? 

Ans. i. All the properly recognized members of the 
quarterly conference. 2. The preacher in charge shall be 
the president of the meeting ; and in his absence one of 
the members shall be elected president pro tem. 

Ques. 2. What is the business of the official meet- 
ing? 

Ans. 1. The president shall call the meeting to order, 
and begin and conclude with prayer. 2. To electa sec- 
retary, who shall make a record of all the proceedings of 
the meeting. 3. To elect a treasurer, whose duty it shall 
be to receive all moneys from stewards that have been col- 
lected, and receipt therefor; and said treasurer shall pay 
out all moneys in his hands as the official meeting may 
direct. 4. To receive a statement from each class-leader 
in reference to the prosperity of religion in his class. 
5. - This body shall meet once a month, and may meet 
oftener if circumstances require. 6. It shall be the duty 
of the official meeting to receive all reports of subscrip- 
tions, and moneys collected and disbursed for the interest 
of the station; and all persons intrusted with subscriptions 
or moneys shall report the same to the meeting as soon as 
possible. 7. It shall be the duty of the official meeting to 
submit its doings to the quarterly conference for examina- 
tion and approval. 

14 



210 CHRISTIAN CO-OPERATION 

SECTION III. 
The Quarterly Conference. 

It shall be the duty of the quarterly conference to open 
and close with prayer. 

Ques. i. Who are the members of the quarterly con- 
ference? 

Ans. The presiding elder of the district, the preacher 
in charge, and all the properly recognized preachers, ex- 
horters, leaders, stewards, and trustees of meeting and par- 
sonage houses, and superintendents of Sabbath-schools 
(when said trustees and superintendents are members of the 
Church of the United Brethren in Christ), who reside 
within the bounds of the circuit, station, or mission. 

Ques. 2. What is the business of the quarterly confer- 
ence ? 

Ans. i. In the absence of the presiding elder, the 
quarterly conference shall elect a chairman/^ tem., whose 
official acts shall be valid. 2. To elect a secretary, whose duty 
it shall be to keep a correct record of all their proceedings 
in a book provided for that purpose, in which the names of 
all the members composing the said conference shall be 
entered. 3. To make inquiry into the moral deportment 
and official character of all its members. 4. To receive 
and try all appeals, references, and complaints that may 
come regularly before it; but no member of quarterly con- 
ference can be suspended or expelled prior to a committee 
trial. When a quarterly-conference preacher or exhorter 
is accused of any misdemeanor, he shall be tried by a 
committee of three, of which the accused shall choose one 
and the quarterly conference a second, and these two a 
third, to try the case; and if the accused is found guilty he 
shall be silenced; provided, however, either party shall 
have the right of appeal to the next quarterly conference 
for a new trial.. 5. To grant license to exhort or preach 
to such as may have been recommended by at least two 
thirds of the class (in each case a recommendation must 
be obtained) of which they may be members; provided, 
however, that none shall receive license who can not give 



IN ACTUAL LIFE. 211 

satisfactory evidence of their call, experience, soundness in 
doctrine, and attachment to our Church and government. 
6. To make settlement with the stewards and traveling 
preachers. 7. To enforce discipline in all the classes 
under its jurisdiction ; but in no case to disorganize a class 
unless the preliminary steps have been taken as required in 
Section VI. of Discipline. 8. To renew the license of ex- 
horters and quarterly-conference licensed preachers, annu- 
ally, if they be found worthy, and to arrange a plan for 
the local preachers to preach regularly at stated places, as 
the quarterly conference may direct. 9. After such licen- 
tiate preachers have stood in that capacity one or more 
years, the quarterly conference may recommend them to 
the annual conference, to. All preachers recommended to 
the annual conference, and not received, may sustain their 
former relation, n. The quarterly conference, at its last ses- 
sion in each year, shall appoint an estimating committee for 
the ensuing year; which committee shall meet at the time and 
place specified by the preacher appointed to the charge for 
the ensuing year, and make out an estimate of the regular 
expenses of the circuit, station, or mission, and apportion 
the same among the different appointments according to 
their several abilities. Each class, after receiving its appor- 
tionment, shall as soon as convenient, on the call of the 
leader or steward, hold a meeting and appoint a committee 
whose duty it shall be to make a dividend of the appor- 
tionment to each member thereof according to his or her 
ability, to be paid quarterly or monthly; provided, how- 
ever, that it shall be the privilege of any class to collect 
the amount apportioned to it by subscription or other- 
wise. 

Ques. 3. How are preachers from other societies re- 
ceived? 

Ans. If they come to us with certificates of good stand- 
ing in the society in which they have had membership, and 
give satisfaction to the quarterly conference on examina- 
tion on the doctrine, discipline, government, and usages of 
our Church, then the quarterly conference may license 
them, with the understanding that the quarterly-conference 
relation continue for at least one year, (provided, that an 



212 CHRISTIAN CO-OPERATION 

elder coming to us shall be allowed to perform the functions 
of an elder during his probation,) after which, if their con- 
duct an/1 doctrine be in accordance with the gospel of 
Christ, they may be received into the annual conference as 
preachers, or elders, as the case may be. 

Ques. [4] 5. Where shall our next quarterly confer- 
ence be held ? 

Ques. [5] 6. Is there anything more to be done ? 

SECTION IV. 

The Annual Conference. 

Ques. 1 . Who are the members of this conference ? 

Ans. All the elders and licentiate preachers who have 
been duly received by the conference. 

Ques. 2. In what manner are the transactions of a con- 
ference to be conducted ? 

Ans. 1. A portion of Scripture shall be read; also, 
singing and prayer each day, at the opening and the closing 
of conference. 2. The conference shall elect two secreta- 
ries, one German and one English, wherever it may be 
necessary, one of whom shall immediately on the adjourn- 
ment of the annual conference transmit to the publishing 
agent at Dayton, Ohio, a true transcript of the footings 
of the conference chart. If no bishop should be present, 
it shall be the duty of the annual conference to elect a 
bishop pro tem.. whose official acts shall be valid. 3. The 
preachers shall be examined respecting their deportment 
toward their fellow-beings, whether their conduct in life be 
blameless and whether they employ as much time as prac- 
ticable to promote the kingdom of God, (according to 
Titus, 1st chap., 7th to 9th verse, and 2d Tim., 2d chap., 
15th verse,) and if found delinquent, shalj be admonished 
or advised as the case may require. But should all admo- 
nition or advice fail, then the name of the delinquent per- 
son shall be erased from the minutes of the conference. 
4. Should any member of the annual conference absent 
himself from the session of conference three years in suc- 



\ 



IN ACTUAL LIFE. 213 

cession, without giving a satisfactory reason for so doing, 
his name may be erased from the minutes of the confer- 
ence. 5. No preacher shall be permitted to elctioneer fa- 
vorably to his own election to any office or delegation in 
the Church; and should any one be found doing so, he 
shall be accountable to the next annual conference of which 
he is a member, to be dealt with according to the judgment 
of said conference. 

The following questions shall also be asked : 1. Have 
any of the preachers died during the last year? 2. Who 
are candidates for the ministry ? 3. Are any to be ordained 
to the office of elder ? 4. What has been collected for con- 
tingent expenses and the salary of traveling preachers'? 
5. What has been done for missions? 6. What has been 
done for Sabbath -schools? 7. Has reckoning been made 
with the traveling preachers? 8. Who are the presiding 
elders? 9. Where are the preachers stationed this year? 
10. % Where shall our next conference be held? 11. Is there 
anything else to be done? 12. Is all that has been done 
entered upon the record? 



SECTION V. 

General Conference. 

Ques. 1. Who are the members of the General Confer- 
ence ? (See constitution.') 

Ques. 2. What shall be the number of delegates to the 
General Conference? 

Ans. Three from each annual-conference district. 

Ques. 3. How are they to be elected? 

Ans. 1. It shall be the duty of each annual conference 
to appoint a committee of three to receive and count the 
votes, and immediately apprise those who may have been 
elected; also to furnish each preacher in charge with a list of 
the names of all the elders eligible. 2 . The preacher in charge 
shall furnish each class-leader or steward in his charge with 
a copy of the above named list, at least ten months before 



214 CHRISTIAN CO-OPERATION 

the sitting of General Conference, and the election shall 
be held invariably within the month of November, next pre- 
ceding the sitting of the said conference. 3. It shall be the 
duty of each class-leader or steward to appoint a meeting 
of the members of his class, for the purpose of electing, by 
ballot or otherwise, their delegates to represent them in 
General Conference. Should any be incapacitated, by 
affliction or age, to attend such meetings, they may send 
their ballots, containing the names of the candidates of 
their choice, and their own names signed on the back of 
their ballots. 4. It shall be the duty of each class-leader or 
steward to sign, inclose, and seal each bill of election, and 
keep a correct copy of the same, stating what class and cir- 
cuit, and immediately transmit it (prepaid) to the committee 
appointed by the annual conference. 5. Said committee 
shall make out a list of all the persons voted for, and of the 
number of votes for each. And should any two or more of 
the candidates have an equal number of votes, the commit- 
tee shall determine, by lot, which of them is elected. They 
shall also forward, by the first of February, the names of 
those elected to the Conference Printing Establishment for 
publication ; and if one or more of those elected should be 
prevented, by death, sickness, or otherwise, from attending, 
it shall be the duty of the tellers to notify the next highest 
on the bill to take his place ; and so descend, if need be, 
to the last candidate. All bills of election received by the 
tellers after the first of February shall not be counted. 

Ques. 4. How shall the expenses of the delegates to the 
General Conference be defrayed? 

Ans. The annual conference next preceding the election 
of delegates to the General Conference shall ascertain the 
amount of money that will be necessary to defray the ex- 
penses of its delegates to General Conference, and appor- 
tion the same among its different fields of labor; and the 
preacher in charge shall collect and forward such amount to 
the presiding elder of his district, who shall transmit such 
amount to the tellers by the first of February preceding the 
General Conference. Should any preacher neglect his 
duty, he shall be accountable therefor to the next annual 
conference. 



IN ACTUAL LIFE. 215 

It shall be the duty of the General Conference to exam- 
ine the administration of each annual conference, whether 
it has strictly observed the rules and preserved the morac 
and doctrinal principles of the Discipline in all its trans- 
actions. 

In the election of all officers of the General Conference, 
a majority of all the votes shall be necessary to a choice. 



CHAPTER V. 

THE MINISTRY. 



SECTION I. 

Exhorters and Preachers in Quarterly Conference. — Their 
Reception and Duties. 

Ques. How are exhorters received 1 

Ans. Any person wishing to obtain license to exhort or 
preach must obtain from the class of which he is a member, 
by a vote of two thirds of the members, a recommendation 
in writing, signed by the leader, or preacher in charge, to 
the quarterly conference of the circuit, station, or mission 
to which he belongs. 

Ques. What are the duties of exhorters? 

Ans. To make appointments wherever acceptable to the 
people; read portions of sacred Scripture, exhorting there- 
from ; exhorting saints, that they with purpose of heart 
should cleave to the Lord, and sinners to flee from the wrath 
to come; and this they shall do as often as practicable, 

Ques. What are the duties of preachers? 

Ans. To preach Christ crucified, form classes, and re- 
port the same to the annual conferences; converse with 



216 CHRISTIAN CO-OPERATION 

the members on the spiritual condition of their souls ; ad- 
minister relief; strengthen and direct those that are afflict- 
ed and labor under temptations; animate the indolent; 
endeavor as much as possible to edify and instruct all in 
faith, in grace, and in the knowledge of Jesus Christ; visit 
the sick on all occasions; strive to enforce and confirm the 
doctrine they deliver by a well-ordered and exemplary life. 

Ques. What are the directions given to our preachers? 

Ans. i. Be diligent. Never trifle away your time. 
Always be serious. Let your motto be, " Holiness unto 
the Lord!" Avoid all lightness and jesting; converse 
sparingly ; conduct yourself prudently with women; and 
demean yourself in all respects as a true Christian. Be at 
all times averse to crediting evil reports; believe evil of no 
one without good evidence. Put the best construction on 
everything. 2. Speak evil of no one. Whatever may be 
your thoughts, keep them within your own breast until 
you can tell the person concerned what you think wrong in 
his conduct. 3. Let your business be to save as many 
souls as possible. To this employment give yourself up 
wholly. Visit those who need it; and act in all things, 
not according to your own wills, but as sons in the gospel; 
for as such it becomes your duty to employ your time in 
the manner prescribed, in preaching, and visiting from 
house to house ; in instruction and prayer, and in meditat- 
ing on the word of God. With these be occupied until 
our Lord cometh. 

No preacher shall arbitrarily form a mission or circuit 
within the embrace of any circuit or presiding elder's dis- 
trict; and any preacher violating the provisions of this clause 
shall be amenable to his quarterly or annual conference. 

SECTION II. 

4 

Licentiate Preachers in Annual Conference — Their Reception 

and Duties. 

Ques. How are preachers received? 
Ans. Every person proposed as a preacher shall be ex- 
amined by the annual conference or a select committee 



IN ACTUAL LIFE. 217 

thereof; and the following questions shall be asked him : 
i. Have you known God in Christ Jesus to be a sin-par- 
doning God? 2. Have you now peace with God ; and is 
the love of God shed abroad in your heart by the Holy 
Spirit? 3. Do you believe the Bible to be the word ol 
God, and that therein is contained the only true way to our 
salvation? 4. What foundation have you for such belief? 
5. Do you follow after holiness? 6. What is your motive 
for desiring permission to preach the gospel ? 7. Do you 
believe that man, apart from the grace of our Lord Jesus 
Christ, is fallen from original righteousness, and is not only 
entirely destitute of holiness, but is inclined to evil, and 
only evil, and that continually; and that except a man be 
born again he can not see the kingdom of God ? 8. What 
is your knowledge of redemption, of faith, of repentance, 
justification, and sanctifi cation? 9. Does your own salva- 
tion, and the salvation of your fellow-mortals, lie nearer to 
your heart than all other things in the world? 10. Will 
you subject yourself to the counsel of your brethren? n. 
Are you satisfied with our Church government? 12. Are 
you willing, as much as is in your power, to assist in up- 
holding the itinerant plan? 

None can be admitted without having a recommendation 
from the quarterly conference, and then only to be received 
on probation; but if conference should, on examination, 
find that his abilities are insufficient to preach the gospel, it 
may refer him back to the quarterly conference for further 
instruction. 

When a preacher or elder has been expelled from one 
annual conference, he shall not be received into another 
without the consent of the conference from which he has 
been expelled. 

A preacher removing from one conference to another 
shall, when he applies to another for admission, produce a 
transfer from the conference to which he formerly belonged, 
signed by the presiding officer, or published in the minutes 
of the conference from which he has been transferred. 

A preacher or elder who receives a transfer is required to 
present said transfer to another conference, or return it to 
the conference by which it was issued, within eighteen 



218 



CHRISTIAN CO-OPERATION 



months after its date. Otherwise the transfer shall be null 
and void, and the name of the preacher shall be published 
as no longer connected with the Church as a minister. 

Provided, preachers taking transfers to the Pacific coast 
shall be allowed two years in which to present their transfers. 

A preacher or elder receiving a transfer shall be a mem- 
ber of the quarterly conference in whose bounds he may re- 
side, and also be accountable for his moral and official con- 
duct to the annual conference granting said transfer until 
his transfer be received by the conference to which he has 
been transferred. 



Form of Transfer. — This is to certify that is a 

regular or in the Church of the United 



Brethren in Christ, of 
hereby transferred to - 
Church. 



annual conference, and is 
annual conference of said 



SECTION III. 



Course of Reading and Study — English and German, 

For licentiate preachers, upon which they are to be ex- 
amined by the annual conference to which they belong. 
They shall be examined, also, each year of their probation, 
on the doctrine and government of the Church, as taught 
in our book of discipline. It is presumed that a fair 
knowledge of the ordinary branches of an English or Ger- 
man education has been acquired before entering upon 
this course. If the licentiate does not possess such knowl- 
edge, he shall be examined, in each year, on grammar and 
geography. 

First Year — Bible Doctrine. — Human Depravity; The 
Atonement; Redemption; Repentance; Justification by 
Faith; Regeneration; Adoption; Witness of the Spirit; 
Christian Perfection ; Possibility of final Apostasy. 

Books Required. — Bible; Watson's Institutes; Shedd's 
Homiletics to Lecture XVI.; Ripley's Sacred Rhetoric; 



IN ACTUAL LIFE. 219 

Fletcher's Appeal ; History of the United Brethren in 
Christ ; an essay or written sermon. 

Books Recommended. — Bridges' Christian Ministry ; 
Upham's Life of Faith ; Philosophy of the Plan of Salva- 
tion; Whateley's Rhetoric; Shedd's Christian Doctrine. 

Second Year — Bible Doctrine. — Existence and Attributes 
of God ; Trinity; Divinity and Humanity of Christ ; Per- 
sonality and Deity of the Holy Ghost ; Immortality of the 
Soul; Resurrection of the Body; Future General Judg- 
ment ; Eternal Rewards and Punishments. 

Books Required. — Bible ; Watson's Institutes, continued ; 
Shedd's Homiletics from Lecture XVI. to the end; Kurtz' 
Church History, Vol. L; Mosheim's Church History, to 
the Reformation; Alexander's Evidences of Christianity; 
Wayland's Moral Science; written sermon. 

Books Recommended. — Upham's Interior Life ; Neander's 
Planting and Training of the Christian Church (Robinson's 
translation); Jahn's Archaeology; Haven's Mental Philos- 
ophy; Weber's Universal History; Shedd's Homiletics. 

Third Year — Bible Institutions. — The Christian Sabbath; 
the Lord's Supper; Christian Baptism. [Civil Govern- 
ment ; the Christian Church ; Marriage.] 

Books Required. — Bible ; Ralston's Elements of Divinity; 
Kurtz's Church History, Vol. II.; Mosheim's Church His- 
tory, from the Reformation to the close; Coleman's Geo- 
graphical History of the Bible ; Butler's Analogy; McClel- 
land's Canon and Interpretation of Scripture; Whately's 
Logic; written sermon. 

Books Recommended. — Vinet's Homiletics; D'Aubigne's 
Historv of the Reformation ; Josephus' Antiquities of the 
Jews; Hackett's Illustrations of Scripture; Upham's Di- 
vine Union ; Gilfillan on the Sabbath. 

Any licentiate who fails to read the books required, and 
to submit to the examination, shall, at the close of the third 
year of his probation at farthest, be erased from the annual- 
conference record, unless a reasonable excuse can be given 
for such failure. 



220 CHRISTIAN CO-OPERATION 

No candidate for the ministry shall receive ordination 
until he has completed his course of study, except in extraor- 
dinary cases, such as missionaries, and persons who have 
otherwise received a fair theological training. 

German Course of Reading. — First Year. — Bible; Dis- 
cipline; History of the United Brethren Church; Clark's 
Handbook; Fletcher's Appeal; Nelson on Infidelity; Herr 
on Justification; Heyse's German Grammar; written ser- 
mon. 

Second Year. — Bible; Church History; Discipline, and 
Grammar continued; Buck's Theological Dictionary; D'Au- 
bigne's Reformation; Zellers on the Soul; Philosophy of the 
Plan of Salvation; essay. 

Third Year. — Bible, Discipline, and Grammar contin- 
ued; Lisco's Apostolic Creed; Preface to Nast's Commen- 
tary; Nast on the God-Man Christ; Arnold on the First Love. 

SECTION IV. 

Elders. — Their Election and Duties. 

Ques. How is an elder constituted ? 

Ans. After a probation of three years, a preacher may 
be presented to the annual conference for consideration; 
whereupon the bishop shall propose to conference the fol- 
lowing questions: 

Ques. i . Is he blameless touching the marriage state ? 
2. Is his deportment in the social circle marked with 
watchful sobriety? 3. Is he hospitable toward the afflict- 
ed and needy? 4. Is he faithful in the public ministration 
of God's word, and diligent in reading and study % 5 . Is 
his household subject to rules of piety? 

Should the above questions be answered in the affirma- 
tive, a committee of three or five elders shall be appointed, 
before whom the candidate shall appear, and answer to the 
following questions, namely: 

Ques. 1. Upon what foundation do you believe the 
Bible to be the word of God? 2. How do you prove the 



IN ACTUAL LIFE. 221 

fall of man by transgression? 3. How do you prove 
the redemption of man by Jesus Christ ? 4. Do you be- 
lieve in the godhead of Jesus Christ? 5. What foundation 
have you for such a belief? 6. Do you believe in the Holy 
Ghost as presented in our confession of faith? 7. Upon 
what evidence do you believe this? 8. Do you believe in 
future, everlasting punishment ? 

It shall be the privilege of the committee, in the close, 
to propose any question touching the answers given, where- 
in their understanding may not have been distinct. It 
shall also be their duty to make out, sign, and deliver to 
conference a report of each case which may have been be- 
fore them. Whereupon, by a majority of the votes of the 
elders of conference, said candidates may be elected to or- 
dination. All ordained elders of other denominations, 
who may join our Church as such, must pass the above ex- 
amination ; but they may be exempt from the laying on of 
hands. Yet, circumstances demanding it, a licentiate may 
be presented to conference for ordination at any time prior 
to a probation of three years, provided two thirds of the 
elders present vote for the same. 

Ordination of Elders. — I. On the day appointed there 
shall be a suitable sermon delivered. 

II. After their names have been read aloud, the bishop 
or elder shall read the following articles to all who may be 
chosen for ordination: "An elder must be blameless as 
the steward of God, not self-willed, not soon angry, not 
given to wine ; no striker, not given to filthy lucre ; but a 
lover of hospitality, a lover of good men; sober, just, holy, 
temperate ; holding fast the faithful word as he hath been 
taught, that he may be able, by sound doctrine, both to ex- 
hort and convince the gainsayers. Titus i. 7-9. 

Ques. Do you trust that you are inwardly moved by 
the Holy Ghost to take upon you the office of the ministry, 
to serve God in the church of Christ to the honor and 
glory of his holy name ? If so, answer, I trust I am. 

Ques. Do you believe the Holy Scriptures, Old and 
New Testament ? If so, answer, I do believe them. 

Ques. Will you apply due diligence to frame and fashion 



222 



CHRISTIAN CO-OPERATION 



your life according to the doctrines of Christ, and to make 
yourself, as much as in you lieth, a wholesome example of the 
flock of Christ ? If so, answer, I will, the Lord being my helper. 

Ques. Will you obey them to whom the charge and 
government over you is committed, and follow their godly 
admonitions with a willing and ready mind ? If so, answer, 
I will endeavor, through the grace of God, to do so. 

Then prayer is to be offered. After prayer, the bishop 
and elders shall lay their hands upon the head of every 
one of them, and say: Take thou authority to execute 
the office of an elder in the church of God, in the name of 
the Father, and of the Son, and of the Holy Ghost. Amen. 

(Hereupon the bishop or elder shall deliver to every one 
of them the Holy Bible, saying:) Take thou authority 
to preach the word of God, and administer the ordinances 
in the church of Christ. 

(Then the bishop or elder shall pray. And after prayer 
he shall read from Luke xii. 35-38): " Let your loins be 
girded about, and your lights burning, and ye yourselves 
like unto men that wait for their Lord, when he shall re- 
turn from the wedding; that, when he cometh and knock- 
eth, they may open unto him immediately. Blessed are 
those servants whom the Lord when he cometh shall find 
watching. Verily I say unto you, that he shall gird him- 
self, and make them sit down to meat, and will come forth 
and serve them. And if he shall come in the second 
watch, or come in the third watch, and find them so, blessed 
are those servants." (After this the following benediction 
is to be pronounced:) The peace of God keep your hearts 
and minds in the knowledge of Jesus Christ our Lord. Amen. 

Elders' Duties. — It is the duty of an elder to preach as 
often as he can ; to baptize, to administer the Lord's Sup- 
per, solemnize marriages, to perform all parts of divine 
service, to be an example to the flock of Christ by imitat- 
ing his moral example; and in a very special manner it 
shall be the duty of an elder to cherish and encourage 
young ministers, and always to be looking for those whom 
God has called to preach, and advise them to take up the 
cross, and begin the work without delay, that the labor of 
this gospel harvest may be faithfully performed. 



IN ACTUAL LIFE. 223 

SECTION V. 
Presiding Elders. 

Ques. i. How shall the presiding elders be elected? 

Ans. The annual conference shall elect them by ballot. 
A majority of the whole number of votes shall be necessary 
to a choice. 

Ques. 2. What shall be done for the support of the 
presiding elders ? 

Ans. It shall be the duty of each annual conference to 
make such regulations for the support of the presiding eld- 
ers as they in their wisdom may think best calculated to 
accomplish the desired end. 

Ques. 3. How shall they be stationed? 

Ans. By the bishop and two elders from each presiding- 
elder district. 

Ques. 4. What are the duties of a presiding elder? 

Ans. 1. To travel through the district appointed him, 
and to preach as often as is practicable. 2. He shall ap- 
point the quarterly and camp meetings, and attend them. 
He shall hold quarterly conferences, and administer the or- 
dinances of God's house. He shall inquire whether the 
preachers do their duty, and exhort them to maintain dis- 
cipline and order, love and seriousness in the society. 3. It 
shall be his duty to make strict inquiry if each itinerant 
minister has received the amount of salary due him, and 
in case of a deficiency to make an earnest effort to secure 
the balance due him. 4. He may also, in conjunction 
with two elders, preachers, exhorters, or leaders, (one from 
each circuit,) change the preachers in his district. Each 
presiding elder shall give a report in writing, of his district, 
annually, to the annual conference. 5. Should any dis- 
trict happen to be without a presiding elder, information 
shall be immediately given to a bishop, who shall appoint 
an elder to preside in said district until the ensuing annual 
conference. [6.] It shall be the duty of our presiding 
elders, as soon as convenient, to appoint, or see that three 
or five suitable persons are appointed, with the consent of 
the quarterly conference, to take up subscriptions to build 



224 CHRISTIAN CO-OPERATION 

or purchase parsonage-houses for their respective stations 
or circuits, the same to be deeded to those three or rive 
trustees, and their successors in office, for the use of the 
Church of the United Brethren in Christ. We recommend 
that all our parsonage-houses be plain, and located in some 
central place. 

SECTION VI. 

Superintendents. — Their Election and Duties. 

Ques. How are the bishops to be elected? 

Ans. The General Conference shall elect them, for the 
term of four years, by a majority of the whole number of 
votes, to be, at the option of conference, re-elected. The 
bishops must be capable of attending the conferences ap- 
pointed them, otherwise they can not be elected. 

Ques. How shall the bishops' fields of labor be assigned 
them? 

Ans. By the General Conference; and in the fields thus 
assigned them they shall devote their whole time ; but no 
bishop shall be stationed more than four consecutive years 
on the same district. 

Provided, however, that they shall have the privilege of 
making such temporary interchanges as they may deem 
proper. 

Ques. How shall their support be secured ? 

Ans. i. Each annual conference shall apportion its re- 
spective part of the salary of its bishop, annually, to the 
several fields of labor in its bounds, according to the ability 
thereof. 2. The bishops shall publish annually, in the 
columns of the Religious Telescope, reports of their respect- 
ive districts, and also the amount of salary received from 
the several annual conferences in their charge. 

Ques. What are the duties of bishops? 

Ans. 1. To preside over the annual and general confer- 
ences. 2. In conjunction with the presiding elders of the 
past and present year, together with an equal number of 
local elders or preachers, they may fix the appointments of 
the traveling preachers for the several circuits, stations, and 



IN ACTUAL LIFE. 225 

missions: Provided, that they do not allow any itinerant 
preacher to remain on the same station or circuit more 
than three consecutive years, unless particular circumstan- 
ces require it, and then only with consent of the confer- 
ence. 3. The bishop, in conjunction with two elders, 
elected by ballot, from each presiding-elder district, shall 
appoint the presiding elders to their respective districts. 

4. It shall be their duty to perform the rite of ordination 
at the annual conferences, and at such other times and 
places as circumstances may require it, and then only upon 
such persons as have passed the usual examination required 
of candidates for ordination, by a committee of three 
elders chosen for that purpose by one of the bishops. 

5. The bishops shall hold annual meetings, at which they 
shall determine the time of holding the annual conferences, 
decide questions of discipline, adopt measures to secure 
uniformity in their administration, and, when circumstan- 
ces demand it, appoint fast and thanksgiving seasons, and 
counsel upon the general interests of the Church. 6. In con- 
junction with the Board of Missions, the bishops shall have 
power to organize mission-conferences. 7. The bishops 
shall devote as much of their time as possible, consistent 
with their other duties, to visiting our missions, and explor- 
ing new fields. 8. When a bishop fails to perform his duty, 
unless through unavoidable circumstances, he can not be 
suffered to retain his office. 9. If our Church should at 
any time be destitute of a bishop, a bishop/n? tem. shall be 
elected from among the elders at each annual conference. 
Each bishop pro tem. shall attend the next succeeding con- 
ference, in conjunction with the bishop pro tem. there elect- 
ed, that a regular correspondence be maintained until the 
ensuing General Conference. 10. It shall be the duty of 
the bishops to see that a suitable sermon be delivered to 
the preachers present at each annual conference. 

SECTION VII. 

Immoral Conduct of Preachers. 

Ques. What shall be done when a preacher, elder, or 
bishop is reported guilty of immorality? 

15 



226 CHRISTIAN CO-OPERATION 

Ans, The preacher to whom it is known shall take with 
him another preacher, exhorter, or leader, and examine 
into the charge; but as the apostle saith (I. Tim. v. 19), 
" Against an elder receive not an accusation, but before 
two or three witnesses." If it should appear that said re- 
ports are well founded they shall be required to prefer 
charges against the accused. If no one be found willing to 
prosecute the case, then the next quarterly conference shall 
appoint a prosecutor, whose duty it shall be to notify the 
accused, in writing, of all the charges preferred against 
him. He shall also notify him to choose an elder as his 
committee-man; the prosecutor choosing an elder also as 
committee-man in behalf of the Church; and they two a 
third elder or preacher, before whom the case shall be 
tried. The prosecutor shall also notify the presiding elder 
of the district within whose bounds said cause of accusa- 
tion occurred; and it shall be the duty of the presiding elder 
to appoint the time and place of trial, giving not less than 
twenty nor more than forty days' notice to the parties con- 
cerned of said trial, and who shall also act as chairman on 
the case. Should the committee be satisfied that the accu- 
sation is sustained they shall require him to hold his peace 
until the annual conference, where he shall be accountable; 
and it shall be the duty of the committee to transmit in 
writing the entire proceedings of said trial to the annual 
conference, where the accused shall have a hearing before 
the conference or a select committee thereof; and if the 
findings are sustained he shall be suspended, expelled, or 
retained, as the conference may determine. But should 
the accused, after having been duly notified, refuse to com- 
ply in choosing his committee-man, then the presiding 
elder shall suspend him until the annual conference, where, 
if he shall refuse to appear, he shall be dealt with according 
to the judgment of the conference; provided, however, if 
he be an elder, elders only shall vote in the case. If the 
accused be a presiding elder or a bishop, the presiding 
elder or bishop, as the case may be, next adjoining, shall 
act as chairman on the trial. 

The foregoing relates only to annual-conference mem- 
bers. 



IN ACTUAL LIFE. 227 

SECTION VIII. 
Preachers' Salaries. 

i . The annual allowance of a traveling preacher shall be 
such sum as may be agreed upon between such preacher 
and the quarterly conference of the field of labor to which 
he is sent. If he be a missionary employed by the Board 
of Missions, the Board shall grant such allowance as in its 
judgment it shall see proper. 3. It shall be the duty of a 
circuit or station, when a- preacher is sent to it by annual 
conference, to move said preacher on such circuit or station 
at its own expense. 

Ques. What shall be done for the needy, superannuated, 
or worn-out traveling preachers, and their widows and 
orphans ? 

Ans. The annual conferences to which they respectively 
belong shall make provision for them. 

SECTION IX. 

Visiting from House to House and Enforcing Practical 

Religion. 

Ques. How can we further assist those under our care ? 

Ans. By instructing them at their own houses, which is 
necessary to promote confidence and communion with 
God among us, to wean us from the love of the world, and 
to inure us to a life of heavenly-mindedness; also, to en- 
courage us to strive after and practice brotherly love, that 
no evil thinking or judging of one another be found among 
us; and lastly, that we may learn to do as we would wish 
to be done by. 2. Every preacher should make it his duty 
to instruct the people on every occasion, both public and 
private, and exhort them to be diligent in all good works 
and doctrine. Until this be done, and that in sincerity, 
we shall, upon the whole, be of but little use, and our good 
shall be evil spoken of; therefore, wherever we may be, 
we should guard against useless and idle conversation. 



228 CHRISTIAN CO-OPERATION 

Undoubtedly this private application of visiting from 
house to house, and exhorting the people, is found or im- 
plied in these solemn words of the apostle: " I charge 
thee, therefore, before God, and the Lord Jesus Christ, who 
shall judge the quick and the dead at his appearing and 
his kingdom; preach the word; be instant in season, out of 
season; reprove, rebuke, exhort with all long-suffering and 
doctrine." II. Tim. iv. i, 2. 



CHAPTER VI. 

CHURCH ORGANIZATIONS. 



SECTION I. 
For Church and Parsonage Houses. 

Ques. Is anything advisable in regard to the building of 
meeting-houses 1 

A?is. Let all our meeting-houses be built plain and neat, 
with free seats, and not more expensive than necessary. 

Ques. To whom are our meeting-houses, and the premises 
belonging to them, to be deeded ? 

Ans. To a board of trustees, who shall in all cases have 
warranty deeds legally executed and made to them and 
their successors in office, in trust for the Church of the 
United Brethren in Christ, who shall have the same record- 
ed in the county records where the property is situated. 

Ques. How is the board of trustees to be constituted? 

Ans. Whenever it is contemplated by a society to pur- 
chase or build a meeting-house, it shall be the duty of a 
leader or steward of such society to make it known to the 
quarterly conference of the circuit or station to which he 



IN ACTUAL LIFE. 229 

belongs, whose duty it shall be to appoint a judicious board 
of trustees, where the law of the state does not otherwise 
provide, of not less than three in number, or as the law of 
the state in which said house is to be built may direct; pro- 
vided, however, that at least a majority of such board of 
trustees shall be members of our Church. The trustees 
shall hold their office during the pleasure of the quarterly 
conference. 

Ques. How are the trustees to proceed in building a 
house? 

Ans. No society shall commence the building of any 
meeting-house without first getting an act of incorporation, 
where the law of the state requires it. They shall form an 
estimate of the amount necessary to procure a lot, to build, 
and to make such other improvements as may be conceived 
necessary. And they shall at no time proceed with the 
building of a house of worship beyond the means, either 
in hand, or sufficiently secured, so as to avoid involving 
our houses of worship in any way in debt. The trustees 
shall hold annual meetings, or oftener if need be, and shall 
elect from their number the following officers, namely, a 
president, secretary, and treasurer. The meetings of the 
board shall be subject to the call of the president. It shall 
be the duty of the secretary to keep a correct record of all 
the business transactions of the board, in a book provided 
for that purpose, which shall at all times be open for in- 
spection by the quarterly conference of the charge having 
the care of the property. The treasurer shall receive all 
funds for meeting-house, cemetery, and parsonage purposes, 
and pay out the same under the direction of the board, 
and report to the board the financial condition at their sev- 
eral meetings. 

Ques. What shall be done when a vacancy or vacancies 
occur in the board of trustees? 

Ans. It shall be the duty of the quarterly conference to 
appoint a suitable person or persons to fill such vacancies. 

Ques. What shall be done when any of our houses are 
vacant ? 

Ans. It shall be the duty of the quarterly conference of 
the nearest circuit or station to appoint not less than three 



230 CHRISTIAN CO-OPERATION 

suitable persons for trustees, who shall have the power, 
when authorized by two thirds of the members of that con- 
ference, to lease, rent, or sell such meeting-house, and the 
appurtenances belonging to it; and to appropriate the money- 
arising from such lease, rent, or sale, by the direction of 
said conference, toward the erection of new meeting-houses, 
or the liquidation of debts on old ones. If the vacated 
house be a parsonage, the proceeds shall be disposed of in 
like manner; but in every case the proceeds arising from 
the lease, rent, or sale of parsonage property shall be kept 
sacred for parsonage purposes. When a lot is deeded to an 
English United Brethren society, or to a German United 
Brethren society, and one or the other party cease to exist 
in an organized form by deaths, removals, expulsions, or 
otherwise, the remaining organized class shall have full right 
to make such improvements or repairs on said lot, as may 
be needed for worship, and a peaceable possession. 

The above rules to be observed in purchasing or building 
parsonage-houses. 

SECTION II. 

The Sabbath-school. — Constitution and By-Laws. 

ARTICLE I. 

This shall be called the Sabbath-school Association of 
the Church of the United Brethren in Christ. 

ARTICLE II. 

The object of this association shall be to promote the 
cause of Sabbath-schools in connection with our Church, 
and elsewhere, and thus, by our united efforts, to promote 
the glory of God and the happiness and final salvation of 
mankind. 

ARTICLE III. 

Sec. i. The officers of the association shall consist of a 
president, treasurer, and secretary, and an executive com- 



IN ACTUAL LIFE. 231 

mittee of three, who shall be elected every four years by 
the General Conference. 

Sec. 2. The president shall have the general operations 
of the association under his care. He shall call meetings 
of the executive committee, when necessary, preside at 
such meetings, and present to them the wants of the asso- 
ciation ; and he shall sign all orders drawn on the treasurer 
for the use of the association as appropriated by the com- 
mittee. 

Sec. 3. The treasurer shall take charge of and hold in 
trust all the funds and papers of value belonging to the 
association, subject to the direction of the executive com- 
mittee, and the orders of the president. 

Sec. 4. The secretary shall keep a record of all the 
business transactions of the association, and conduct its 
correspondence; and at the request of the executive com- 
mittee he shall devote his whole time to the interests of the 
association. 

Sec. 5. The executive committee shall hold annual 
meetings, or any time at the call of the president, to pro- 
vide ways and means to carry into successful operation the 
plan and purposes of this association, and appropriate money 
to defray all necessary expenses, and they shall fill all 
vacancies occurring in the offices of the association. 

ARTICLE IV. 

Sec. 1. The funds coming into the treasury shall be 
used as follows : 

1. To assist in organizing and sustaining Sabbath-schools 
in such localities and manner as the executive committee 
may think advisable. 2. To aid the publishing house in 
the publication of books for the use of Sabbath-schools. 
3. To conduct the business of the association. 

Sec. 2. When such aid is needed those making the ap- 
plication shall organize a United Brethren Sabbath-school 
by electing officers and adopting the regulations of this 
association, and make known the fact of such action to 
the secretary, as well as the kind and amount of help need- 
ed, and upon a favorable consideration of the application, 



232 CHRISTIAN CO-OPERATION 

such supplies as may be considered necessary and advisable 
shall be furnished; such donation shall, however, not be 
continued when no church organization can be effected in 
a reasonable time. 

ARTICLE V. 

Each conference shall at some suitable time during its 
annual sessions hold a Sabbath-school anniversary meeting, 
for the purpose of advancing the objects and interests of 
the association. 

ARTICLE VI. 

It shall be the duty of all our preachers, whether local 
or traveling, to exert their influence in favor of this organ- 
ization, and to assist in organizing and sustaining United 
Brethren Sabbath-schools in our houses of worship, and 
union Sabbath-schools wherever it may be practicable; and 
those in charge of a work shall preach on the subject of 
Sabbath-schools at least once a year at each appointment, 
and report the following items to the annual conference : 
i st. The number of schools organized. 2d. The number 
of scholars enrolled. 3d. The number of teachers ap- 
pointed. 4th. The amount of money collected, first, for 
the use of schools, secondly, for general fund. 

ARTICLE VII. 

Sec. 1. The superintendents of Sabbath-schools shall 
be elected annually, and, when members of the Church, 
shall be members of quarterly conference, and shall be 
responsible to that body for their moral and official con- 
duct, and may be dismissed for any delinquency, and the 
quarterly conference appoint one to fill the vacancy until 
another election can be held. 

Sec. 2. The superintendent shall be a member of the 
Church of the United Brethren in Christ, except when 
there is no suitable member of our Church; then some 
other competent person may be elected. 



IN ACTUAL LIFE. 233 

ARTICLE VIII. 

All persons whose names are recorded on the roll-book, 
and have become generally attentive, are members of our 
Sabbath-schools. 

SECTION III. 

The Itinerant Plan. 

Ques. Who are the itinerants ? 

Ans. i. All who propose themselves without reserve, 
after having traveled two years under the direction of the 
stationing committee or presiding elder, and have been re- 
ceived, as such, by a vote of two thirds of the members of 
conference. If any one who is received, as above stated, 
shall cease to travel without giving satisfaction to the con- 
ference of which he is a member, he shall not be entitled 
to any support from the funds belonging to said conference. 
And, furthermore, he shall not re-enter the itinerancy with- 
out the consent of at least two thirds of the conference. 
Yet supernumerary and superannuated relations shall be 
duly recognized as in accordance with this section, and 
may be secured to any brother having just claims thereto, 
by a vote of conference. Should a traveling preacher or 
elder desire to leave the work assigned him, he must first 
acquaint the presiding elder of his intention, by writing; 
and should any one leave or neglect his station, except it 
be through sickness or other unavoidable circumstances, 
he shall be accountable to the next annual conference. 2. 
The bishop and presiding elders of the past and present 
years, together with an equal number of local elders or 
preachers, elected by ballot by the annual conference, 
shall constitute a stationing committee, whose duty it shall 
be to supply all the circuits, stations, and missions, as far 
as practicable, from the above list; and the report of said 
stationing committee shall be read at least six hours before 
the adjournment of conference. 3. Should there not be 
enough itinerants to fill all the circuits, stations, and mis- 



234 



CHRISTIAN CO-OPERATION 



sions, such vacancies shall be supplied by the stationing 
committee or presiding elders. 

Ques. 2. What shall be done to regulate the annual 
conferences in the division of circuits or stations 1 

Am. A circuit or station shall not consist of any specific 
number of members or appointments; but when the an- 
nual conference thinks it able to support a minister, it may 
be recognized as such. 

Ques. What are the duties of a circuit preacher ? 

Am. i. To take the circuit assigned him willingly. 2. 
To attend the appointments on his circuit regularly, preach 
to the people, and hold class-meetings. 3. To hold a so- 
ciety-meeting at least one month previous to annual con- 
ference, and revise the class-book; he shall make inquiry 
into the moral standing of each member, and in no case 
shall he dispose of a member without the consent of the 
class, except in cases of special law requiring the eras- 
ure of the name of an offending member; and he shall 
render a true report of his membership to the annual con- 
ference. At the said meeting he shall also see that a class- 
leader and steward are elected. 4. To read the following 
four sections of our Discipline every six months, in each 
regular congregation, namely: The Confession of Faith, 
Reception and Duties of Members, Ardent Spirits, and Se- 
cret Societies. 5. To sit as president on the trial of mem- 
bers, and see that a correct account of the same is kept. 
6. To render a strict account in writing of the condition of 
his circuit to each quarterly conference, where he is to be 
held accountable for the neglect of any regular appoint- 
ment on his circuit. He shall also report the number of 
appointments, pastoral visits, and any change that may 
have taken place in the membership of his charge. 7. It 
shall be his duty to use every laudable effort to circulate 
our books and church periodicals, and to use due diligence 
to advance the interests of the Conference Printing Estab- 
lishment. 8. It shall be his duty to keep a list of the 
names of all the subscribers to our church periodicals, and 
the time of subscribing, at the different appointments on 
his circuit, and hand it over to his successor at the annual 
conference, with the list of the appointments. He shall 



IN ACTUAL LIFE, 235 

also report the number of subscribers to our periodicals on 
his field of labor at each quarterly conference, and be ex- 
amined by the presiding elder and quarterly conference as 
to whether he performs his duty in circulating the periodi- 
cals of the Church among the people of his charge. 9. 
No preacher shall dismiss any appointment from his cir- 
cuit, without the consent of quarterly conference. 10. He 
shall secure a suitable book for a church record, in which 
he shall register all the appointments and classes on his 
circuit, station, or mission, in their regular order, with the 
name of each member attached to his or her class. He 
shall also make a record of all the baptisms, marriages, 
deaths, and proceedings of church trials, with names of all 
the parties in each case. He shall report this record with 
the proceedings therein to the last quarterly conference of 
each year for approval or improvement. This book shall 
be the property of the quarterly conference, and shall be 
in addition to the regular class-books. 1 1 . It shall be the 
duty of preachers in charge of circuits, stations, and mis- 
sions, to collect the annual amount apportioned to their 
fields of labor for the support of the bishops. 12. He 
shall hold a general missionary meeting at some convenient 
place on his work. He shall also preach a missionary 
sermon, and appoint a soliciting committee at every ap- 
pointment, whose duty it shall be, in conjunction with him- 
self, to canvass the class and community, personally, to 
solicit funds for the missionary society. He shall also keep 
a list of the names of contributors, so far as possible, and 
report the same to conference for publication with the min- 
utes, or in the annual report of the Board of Missions, as 
the conference may direct; he shall also establish monthly 
missionary prayer-meetings wherever practical in the so- 
cieties of his charge. He shall be held to a strict account 
for the faithful performance of these duties. 13. It shall 
be the duty of all stationed preachers to visit every family 
under their care, at least once every quarter, and pay strict 
attention to the young members of their charge. 14. It 
shall be the duty of circuit preachers to visit as much as 
possible. 15. It shall be the duty of all preachers, whether 
local or itinerant, to make use of every laudable effort to 



236 CHRISTIAN CO-OPERATION 

enlarge the borders of our Zion, in spreading scriptural 
holiness, and report to their respective annual conferences 
the number of new appointments obtained. 

SECTION IV. 

The Missionary Society. — Constitution. 

I. This society shall be called the "Home, Frontier, and 
Foreign Missionary Society of the United Brethren in Christ," 
and is organized for the purpose of aiding the annual con- 
ferences in extending their missionary labors throughout 
the country, and into foreign and heathen lands. 

II. The payment of ten dollars at one time shall con- 
stitute a life member, or fifty dollars at one time a life di- 
rector. No certificate of life membership or life director- 
ship shall be granted until the full amount is paid. 

III. The officers of this society shall consist of a presi- 
dent, three vice-presidents, secretary, treasurer, and six di- 
rectors, who, together, shall constitute a board of directors; 
and shall be elected every four years by the General Con- 
ference. 

IV. The president shall preside at all meetings of the 
Board, and shall have power, in conjunction with the sec- 
retary, to call special meetings. In the absence of the 
president, one of the vice-presidents shall fill his place. 

V. The secretary shall keep a correct record of all the 
proceedings of the society, conduct its correspondence, and 
devote himself exclusively to the interests of the society. 
He shall keep a record of all the life members, life directors, 
legacies, etc., etc. He shall also make out, and publish, 
under the direction of the Board, an annual report of the 
whole missionary work ; also a quadrennial report to the 
General Conference. His salary shall be determined by 
the Board, according to the Discipline. 

VI. The treasurer shall hold the funds of the society, 
subject to the order of the Board, and, at the discretion of 
the Board, devote himself exclusively to the interests of the 
Missionary Society. 

VII. The Board of Directors shall hold annual meetings; 



IN ACTUAL LIFE. 237 

have power to appoint an executive committee, consisting 
of five members; make by-laws to regulate its own business; 
appropriate money to defray incidental expenses; employ 
missionaries and agents; open new missions; make appro- 
priations to mission-conferences; employ laborers for mis- 
sion-districts; dissolve mission-conferences; fill vacancies 
in its own body ; in connection with the bishops or any 
one of them, ordain ministers to the office of elder; and 
publish, at our own press, such matter as the cause may 
from time to time demand. 

VIII. Each missionary in the employ of the Board shall 
report quarterly to the secretary the condition of his mis- 
sion; and no missionary shall be entitled to his salary who 
shall neglect to comply with this requirement. The pre- 
siding elders of mission-conferences shall report quarterly 
the condition of their respective works. 

IX. Each conference shall be considered a branch of 
this society, and shall elect a treasurer and secretary, i. 
The branch treasurer shall hold the funds designed for the 
Board, subject to its order. 2. The branch secretary shall 
keep a record of the proceedings of the annual conference 
in relation to home, frontier, and foreign missions, sep- 
arately, and report the same immediately after the session 
of the conference to the secretary of the Board. He shall 
report the number of missions, appointments, Sabbath- 
schools, scholars, and teachers ; what paid on missions as 
salary; what collected for missions on missions; what col- 
lected for missions in the whole conference; how much 
paid the parent Board, and how much paid to home mis- 
sions ; and the names and post-office addresses of life di- 
rectors and life members. The branch secretaries shall be 
responsible to their respective annual conferences for the 
faithful discharge of their duties. Each of our Sabbath- 
schools is hereby constituted an auxiliary to the branch so- 
ciety within whose limits it is located; and the superin- 
tendent, secretary, and treasurer of the Sabbath-school shall 
be president, secretary, and treasurer of the said auxiliary, 
and shall report annually, through the preacher in charge, 
to the branch society. Said preacher is to notify the above- 
named officers, at the close of each conference year, that 



238 CHRISTIAN CO-OPERATION 

such report is due, and, if need be, assist in its preparation. 
Any person may become a life member of the auxiliary by 
the payment of three dollars, and shall be entitled to a cer- 
tificate of life membership. 

X. The branch societies, or individual members, may 
specify to what particular portion of the work their funds 
shall be applied; provided, however, that if more is thus 
designated than is necessary for the work specified, it may 
be applied to some other work, as the Board shall deter- 
mine. 

XI. Each branch society shall have the exclusive man- 
agement of the home missions within its own limits; pro- 
vided, however; that the missionary Board shall be permitted 
to open and operate missions within the bounds of any an- 
nual conference by the consent of such conference. 

XII. Treasurers of the parent Board and of the branch 
society shall give approved security. 

XIII. All bequests or donations, the interest of which is 
to go to missionary purposes, made to any of the above so- 
cieties, shall be kept sacred. 

Form of Bequest. — I give and bequeath to the Home, 
Frontier, and Foreign Missionary Society of the United 
Brethren in Christ, organized by the General Conference 
of said Church, May 20, 1853, an( ^ incorporated in Butler 

County, Ohio, September 23, 1854, the sum of dollars; 

and the receipt of the treasurer of the society shall be a suffi- 
cient discharge thereof to my executors and administra- 
tor?. 

SECTION V. 

Church- erection Society. 

I. This* society shall be known as The Church-erection 
Society of the Church of the United Brethren in Christ, and 
is organized for the purpose of aiding feeble societies in the 
erection of houses of worship. 

II. The Board of Missions shall constitute the Board of 
Managers for this society, and shall be governed by the 



IN ACTUAL LIFE. 239 

constitution and by-laws of the Missionary Society so far as 
they are applicable to this society. 

III. It shall be the duty of the preachers in charge in 
their respective fields of labor throughout the Church to 
solicit donations annually to the funds of this society, and 
pay them over to an annual-conference treasurer elected by 
themselves for that purpose, who shall transmit them to the 
treasurer of the parent Board of Missions at Dayton, 
Ohio. 

IV. The treasurer of the parent Board of Missions shall 
receipt for all moneys sent him by the various conference 
treasurers, that they may make settlement with their re- 
spective annual conferences. 

V. Application for aid from this society must be made to 
the Board of Managers, through the presiding elder of the 
district and the preacher in charge of the circuit, station, 
or mission where such house is to be erected, who shall state 
in writing the condition of the society desiring such aid, the 
prospects of success, and the security of the investment. 

VI. Should any society thus aided lose its organization, 
so as to make the sale of such house necessary, then, out of 
the proceeds of such sale, the amount loaned them, with 
interest, shall be refunded to the parent Board. 

VII. The Board shall make no appropriations where 
there is reasonable prospect that the society asking aid can 
succeed without it; or where there is no prospect of build- 
ing up a good society. 

VIII. All aid rendered shall be only as a loan, the 
principal to be refunded, without interest, at such times as 
the Board may direct, but in no case for a longer term than 
five years at any one time ; nor shall loans be negotiated 
when the loan will not free the church from all indebted- 
ness; nor shall moneys be loaned to any society until their 
church property is secured by deed as provided for in Sec- 
tion xxxi. of Discipline; nor shall moneys be loaned to 
•churches until their trustees have forwarded their notes, se- 
cured • by first mortgage on the premises and properly re- 
corded in the records of the courts for the inspection of the 
Board of Managers or Executive Committee. 

IX. We further recommend to the Board of Managers 



240 CHRISTIAN CO-OPERATION 

the employment of one or more special agents; provided, 
however, that said agency shall not be continued for a 
longer term than three months, unless it be apparent that 
said agency is a moneyed success to the society. 

SECTION VI. 

Rules and Regulations of our Printing Establishment, 
in Dayton, Ohio. 

Rule i. The above establishment shall be called "The 
Printing Establishment of the United Brethren in Christ." 
Rule 2. The legislative authority herein granted shall be 
vested in the General Conference of said Church, whose 
duty it shall be to elect the necessary officers not otherwise 
provided for, and make or amend any rules as in their judg- 
ment may seem expedient. Rule 3. The proceeds of said 
establishment, over and above contingent expenses, shall be 
applied to the benefit of traveling and worn-out preachers, 
and their widows and orphans; this division to occur 
equally and annually among the different annual confer- 
ences. Rule 4. A board of seven trustees, elected by the 
General Conference, shall take the oversight of the estab- 
lishment. Rule 5. The officers of the establishment shall 
consist of seven trustees, one agent, and such number of ed- 
itors as the General Conference shall deem necessary. Rule 
6. It shall be the duty of the trustees to fix the salaries of 
agent and editors, to make settlement with the officers of 
the establishment every six months, and see that they prop- 
erly discharge their duties, and, if found derelict, may sus- 
pend them from office until the General Conference; pro- 
vided, no such officers shall be suspended until they have 
been furnished with a copy of the complaints in writing, 
and have had an opportunity of defense before the Board 
of Trustees. They shall also have the privilege of making 
any by-laws which may seem expedient for the better regula- 
tion of the minor concerns of the office ; provided, they do 
not violate any part of the foregoing rules. Rule 7. It shall 
be the duty of the agent to take charge of the temporal 



IN ACTUAL LIFE. 241 

concerns of the office, furnish such material as may be 
needed, and to act as the general book agent under the di- 
rection of the Board of Trustees. He shall prepare and 
publish a report annually, through the Religious Telescope 
and Joyful Messenger, and shall also make a report to the 
General Conference. Rule 8. Should a vacancy occur in 
any of the offices of the establishment, or in the Board of 
Trustees, the trustees may fill said vacancy, until the sitting 
of the next General Conference. Rule 9. No editors or 
officers employed in the establishment shall accept any of- 
fice or engage in any business which will interfere with the 
duties of his office. 



CHAPTER VII. 

RITU A.L. 



SECTION I. 

Marriage Ceremony, 

Address. — We are gathered together in the sight of God, 
and in the presence of these witnesses, to join together N. 
and M. as husband and wife. If any person present knows 
any just cause or impediment why these persons should not 
be joined in marriage, let the same now speak, or forever 
after keep silent. (If no impediment be alleged, then shal 
the minister say unto the man:) " N., wilt thou have this 
woman to be thy wedded wife, to live together after God's 
ordinance? Wilt thou love, honor, and comfort her, in 
sickness and in health, in prosperity and adversity, and for- 
saking all others, keep thee only unto her so long as ye 
both shall live? If so, then answer, 'I will.'" (Then 

16 



242 CHRISTIAN CO-OPERATION 

shall the minister say to the woman:) '" M., wilt thou have 
this man to be thy wedded husband, to live together after 
God's ordinance 1 ? Wilt thou love, honor, and obey him, in 
sickness and in health, in prosperity and adversity, and for- 
saking all others, keep thee only unto him so long as ye 
both shall live? If so, then answer, 'I will.' " (Then the 
minister shall require them to join their right hands, and 
say:) " Those whom God hath joined together, let no man 
put asunder." "Inasmuch as N. and M. have consented 
together in marriage, and have witnessed the same before 
God and these witnesses, I pronounce them husband and 
wife, in the name of the Father- and of the Son, and of the 
Holy Ghost. Amen." 

Ques. Who of our ministers are permitted to solemnize 
marriage ? 

Ans. All ordained ministers, and also those that have 
obtained license from an annual conference, where the law 
of the state makes it the privilege of every regularly 
licensed minister to solemnize marriage; but none are per- 
mitted to solemnize marriage with quarterly-conference 
license. 

SECTION II. 

Burial of the Dead. 

After the coffin is lowered into the grave, the minister, 
if the deceased is a child or an adult Christian, may say: 
"Man that is born of a woman is of few days, and full of 
trouble. He cometh forth like a flower, and is cut down: 
he fleeth also as a shadow, and continueth not." In the 
midst of life we are in death. Unto whom should we 
seek for succor but unto Thee, O Lord ! who for our sins 
are justly displeased? Our hope is in Thee; for thou hast 
said: " I am the resurrection and the life; he that believeth 
in me, though he were dead, yet shall he live; and whoso- 
ever liveth and believeth in me shall never die." Inas- 
much as God, in his providence, has called out of time 
into eternity the soul of our (brother, sister, or child), we 
now commit his (or her) body to the ground,— earth to 



IN ACTUAL LIFE. 24 







earth, ashes to ashes, dust to dust to dust, — in the confident 
hope that Christ will raise this body in the great day, and 
reunite it with the soul, and receive it to himself. Amen. 

SECTION III. 

Ordination of Elders. (See Chapter V., Section 4.) 

[SECTION IV. 

Administration of Baptism. 

SECTION V. 

Laying Corner Stone. 

SECTION VI. 

Dedicating a House of Worship. 

SECTION VII. 

Visiting the Sick.'] 



CHAPTER VIII. 

DECISIONS, INSTRUCTIONS, AND ADMONI- 
TIONS OF GENERAL CONFERENCE. 



SECTION I. 



On the Care of the Poor. 

When it is known by any of our class-leaders that there 
are poor members among them, who by sickness, accident, 
or other unavoidable circumstances have been brought to 
want, it shall be the duty of the leader in charge to go, or 



244 CHRISTIAN CO-OPERATION 

appoint one to wait upon the class, to ask alms, money,, 
clothing, or produce, as the circumstances may require; 
and should any one class be too poor to alleviate its poor, 
it shall then be made known to the pastor in charge, whose 
duty it shall be to inform the different classes on his 
charge; and if it should so happen that any one charge 
should be insufficient to meet the wants of its poor, it shall 
be the duty of the presiding elder to present the matter on 
the different charges at their quarterly conferences, so that 
the unavoidably poor of our Church may be considered 
and provided for, I. John, iii. 17; Ps. xli. 1, 2. 

SECTION II. 

On Dress. , 

Inasmuch as the Lord has commanded us not to be con 
formed to this world (Rom. xii. 2), to lay apart all filthi- 
ness, and superfluity of naughtiness ( James i. 21), and as the 
principles of the Christian religion, as taught both by the 
precepts and example of the meek and adorable Savior, are 
in strict and perfect accordance with these commandments, 
we therefore humbly beseech and admonish the members of 
our Church to observe these divine precepts: In like 
manner also that women adorn themselves in modest ap- 
parel, with shamefacedness and sobriety; not with broid- 
ered hair, or gold, or pearls, or costly array, but (which 
becometh women professing godliness) with good works. 
I. Tim. ii. 9, 10; and whose adorning let it not be that 
outward adorning of plaiting the hair, and of wearing of 
gold; or of putting on of apparel; but let it be the hidden 
man of the heart, in that which is not corruptible, even the 
ornament of a meek and quiet spirit, which is in the sight 
of God of great price. I. Pet. iii. 3, 4. 

SECTION III. 

The Instruction of Children. 
1 What shall be done to benefit the rising generation? 



IN ACTUAL LIFE. 245 

Ans. Let him who is in any way zealous for God and 
the souls of men begin the work immediately. Wherever 
children are found, speak freely to them and instruct them 
diligently; exhort them to be good, and pray with them 
earnestly, yet simply and plainly, that they may learn to 
know their Creator and Redeemer in the days of their 
youth. 

2. For the more harmonious and successful operation of 
this good work, we would present the following 

[Reference is had in item 2 to the Sabbath-school which 
is doing so much for our world. But it is my judgment 
that a great work is to be done for our children, outside of 
the Sabbath-school; that the Sabbath-school must not mo- 
nopolize the religious training of our children ; and that 
we can not evade personal responsibility in view of the 
success which has attended the Sabbath-school cause. 
Hence I put the above items in a separate section.] 

SECTION IV. 

Secret Societies. 

We believe that secret societies are evil in their nature 
and tendency (a secret society is one whose initiatory cere- 
mony is a secret); and any member or preacher of our 
Church who shall be found connected, in any way, with 
such a society, shall be admonished to sever said connec- 
tion. If the offender be a lay member he shall be so ad- 
monished by the preacher in charge; if a preacher, or 
exhorter, by the presiding elder; if a presiding eider, by 
the bishop; if a bishop, by the presiding elder of the dis- 
trict in which such bishop may reside. If such offending 
person fail to comply with this admonition within six 
months after it is given, he shall be reported to the class, 
quarterly or annual conference, as the case may be, and his 
name be erased from the record, and he be no longer con- 
sidered a member of our Church. Provided, that should 
the accused deny said connection, the case shall be tried 
according to Sections xix. and xx. of Discipline. 



246 CHRISTIAN CO-OPERATION 

SECTION V. 

Slavery. 

All slavery, in every sense of the word, is totally prohib- 
ited, and shall in no way be tolerated in our Church. 
Should any be found in our society who hold slaves, they 
can not continue as members unless they do personally 
manumit or set free such slaves. And when it is known to 
any of our ministers in charge of a circuit, station, or mis- 
sion, that any of its members hold a slave or slaves, he 
shall admonish such members to manumit such slave or 
slaves; and if such persons do not take measures to carry 
out the Discipline, they shall be expelled by the proper 
authorities of the Church; and any minister refusing to 
attend to the duties above described, shall be dealt with by 
the authorities to which he is amenable. 

SECTION VI. 

War. 

We most positively record our disapproval of engaging 
in voluntary, national, aggressive warfare; yet we recog- 
nize the rightful authority of the civil government, and 
hold it responsible for the preservation and defense of our 
national compact, against treason, or invasion by any bel- 
ligerent force, and we believe it to be entirely consistent 
with the spirit of Christianity to bear arms when called 
upon to do so by the properly-constituted authorities of our 
government for its preservation and defense. 

SECTION VII. 

Doctrinal Publications. 

No one of our preachers or laymen shall become the 
author of any doctrinal book or pamphlet, in a printed 
form, in the name of the Church, without the approbation 



IN ACTUAL LIFE. 247 

of the annual* conference, or of a committee chosen by 
the same. And if any preacher or layman violates this 
rule, he shall be accountable to the class, or the quarterly 
or annual conference, as the case may be. 

SECTION VIII. 

Oaths. 

We believe that the mode of testifying to the truth when 
required so to do in a legal form, by way of affirmation, is 
on us solemnly, conscientiously, and fully binding, before 
God, to tell the truth, the whole truth, and nothing but 
the truth. 

SECTION IX. 

Temperance. 

The distilling, vending, and use of intoxicating drinks 
as a beverage shall be, and is hereby forbidden throughout 
our society; and should any of our members or preachers 
be found guilty in this respect, they shall be dealt with as 
in the case of other immoralities; provided, however, that 
this rule shall not be so construed as to prevent druggists 
and others from vending or using it for medicinal or me- 
chanical purposes. 

SECTION X. 

Singing. 

We believe it to be the duty of all the people of God to 
sing his praises; and to sing them in the great congrega- 
tion as well as in the private circle. We therefore earnest- 
ly recommend to all our people the cultivation of vocal 
music, so that the singing in our congregations may be im- 
proved. As a help to this end, we advise all our people to 
provide themselves with hymn-books for use in times of 



248 CHRISTIAN CO-OPERATION 

public and social worship. We would counsel our socie- 
ties to avoid the introduction of choirs and instrumental 
music into their worship. 

SECTION XI. 

Charters. 

Whereas, the laws of certain states require churches and 
institutions to be incorporated, in order to be recognized 
by law: Therefore, in such cases, the quarterly conference 
of the respective circuits, stations, and missions shall ap- 
point a competent committee, consisting of three, who 
shall apply to the proper source for an act of incorporation 
on all the church property within the bounds of such cir- 
cuits, stations, or missions; and at the last quarterly confer- 
ence of each year, the presiding elder shall examine said 
committee in reference to the above subject. 2. When 
legacies are bequeathed to the Church, the names of the 
presiding bishops should be inserted in the will of the testa- 
tor, to be under the control of said bishops and their suc- 
cessors in office, to be appropriated to the purpose specified 
by the donors. 

SECTION XII. 

Appeals. 

[1] Sec. 8. The right of appeal shall be inviolate. 
Constitution, Article II 

[2] Ques. 4. What directions are necessary in case of 
appeals ? 

Ans. Any exhorter or preacher, dissatisfied with the de- 
cision of a quarterly conference, shall, within thirty days 
after the quarterly conference, notify the secretary, in 
writing, of his intention to appeal, together with his rea- 
sons for so doing; and it shall be the duty of the secretary 
to take or send a certified copy of the proceedings, the 
notification, and reasons assigned, to the annual conference. 



IN ACTUAL LIFE. 249 

[3.] Note. — In all cases of appeal, whether to the quarter- 
ly, annual, or General Conference, the course laid down in 
this section on appeals is the proper course to be pursued. 
[4.] Provided, however, that if any of the preachers sta- 
tioned [by the annual conference or presiding elder], or 
any who may not receive an appointment, are dissatisfied, 
they shall have a right to appeal to the annual conference, 
if two thirds grant the appeal, the decision of which shall 
be final. [5.] Note. — In case of an appeal from the de- 
cision of the stationing committee, no preacher stationed 
by said committee shall be changed, without his consent, 
to accommodate the preacher asking such appeal. [6.] 
For appeals by laymen, see Administration of Discipline, 
Ch. III. Sec. 5. 

SECTION XIII. 

Reception of Preachers. 

It is the advice of the General Conference that all dis- 
tricts, stations, circuits, and missions cheerfully receive the 
preachers appointed by the stationing committee of the 
respective annual conferences. 

SECTION XIV. 

Boundaries of Conferences. 

Virginia Conference. — Beginning at the south-east corner 
of the State of Virginia; thence along the western shore of 
the Chesapeake Bay to Baltimore; thence to Westminster; 
thence to the summit of the South Mountain, on the state 
line between Maryland and Pennsylvania; thence west on 
said line to the summit of the Alleghany Mountain; thence 
south, along the summit of said mountain, to the state line 
between Virginia and North Carolina; thence east on said 
line to the place of beginning. The Virginia Conference 
shall also include all the appointments embraced in the 
Alleghany and New Germany circuits, now occupied by 



250 CHRISTIAN CO-OPERATION 

the said conference within the limits of the Parkersburg 
Conference. 

East Pennsylvania Conference. — Beginning at the point 
where the line between Pennsylvania and Maryland crosses 
the Susquehanna River; thence to the south-east corner of 
Snyder County; thence along the south line of said county 
across Shade Mountain to the south-west corner of Snyder 
County; thence north-west along the line of Snyder and 
Mifflin counties to the south-east corner of Center County; 
thence along the line of Center and Union counties to the 
north-west corner of Union County; thence north-east 
along the line of Clinton and Union counties, across the 
West Branch; thence along the West Branch to the north- 
west corner of Northumberland County; thence north- 
west to the south-west corner of Bradford County; thence 
due north to the New York state line, embracing all that 
part of the State of Pennsylvania east of the above line. 

Pennsylvania Conference. — Beginning on the summit of 
the South Mountain, on the line between Maryland and 
Pennsylvania; thence to Westminster, Maryland; thence to 
Baltimore, including that city; thence along the Chesa- 
peake Bay and Susquehanna River to the Juniata River; 
thence up said river to its source; thence south, so as not 
to interfere with any territory occupied by the Alleghany 
Conference, to the line between Maryland and Penn- 
sylvania; thence east to the place of beginning. 

Alleghany Conference. — Beginning at the south-west cor- 
ner of Mercer County, Pennsylvania; thence east to a 
point due south of the south-east corner of Cattaraugus 
County, New York; thence north to the line between 
Pennsylvania and New York; thence east to the line of the 
East Pennsylvania Conference; thence along the line of 
said conference to the mouth of the Juniata River; thence 
up said river to its source; thence along the line of the 
Pennsylvania Conference to the Maryland and Pennsyl- 
vania state line, embracing all that part of the State of 
Pennsylvania south and west of the above described lines. 

Erie Conference. — Beginning on the shore of Lake Erie, 
on the west side of Erie City; thence along the old pike to 
Meadville; thence down French Creek to the Alleghany 



IN ACTUAL LIFE. 251 

River; thence down said river to the line of the Alleghany 
Conference; thence east to a point due south of the east 
line of Potter County, Pennsylvania; thence due north on 
the east line of said county to the state line of New York, 
including the State of New York and all that part of Penn- 
sylvania embraced within the above-described line. 

Western Reserve Conference. — Beginning on the lake 
shore on the west side of Erie City; thence along the west 
line of the Erie Conference to Lawrenceburg, on the Alle- 
ghany River; thence west to the Ohio state line at the 
south-west corner of Mercer County, Penn.; thence along 
the state line south, to the Pennsylvania and Ohio Rail- 
road; thence west, embracing Pleasant Valley, Paradise, 
and Carr appointments, with said railroad, to the west line 
of Ashland County, Ohio; thence north to the mouth of 
Vermillion River; thence east along the shore of Lake Erie 
to the place of beginning. 

Muskingum Conference. — Beginning at a point where the 
Pennsylvania and Ohio Railroad crosses the line between 
Pennsylvania and Ohio; thence west on the line of said 
railroad to the west line of Ashland County, Ohio, em- 
bracing Warner's Chapel, Benjamin Warner's, and Lower's 
appointments; thence south to the north line of Knox 
County; thence west to the north-west corner of said 
county; thence south to the south-west corner of Knox 
County; thence east along the lines of Knox and Coshoc- 
ton counties, to Dresden; thence down the Muskingum 
River to its mouth; thence up the Ohio River and Ohio 
state line to the place of beginning. 

Scioto Conference. — Beginning at Dresden, on the Muskin- 
gum River; thence west on the south lines of Coshocton 
and Knox counties to the south-west corner of Knox Coun- 
ty; thence to the north-west corner of Trenton Township, 
Delaware County; thence to the south-east corner of Ge- 
noa Township, of the same county; thence west on the 
Delaware County line to the Whetstone River; thence to 
the north-west corner of Madison County; thence south, 
embracing Fayette, Highland, and a part of Brown Coun- 
ty, to Ripley on the Ohio River; thence up said river to 
the mouth of Muskingum River; thence up said river to 
Dresden, the place of beginning. 



252 CHRISTIAN CO-OPERATION 

Sandusky Conference. — Beginning at the mouth of the 
Vermillion River, on Lake Erie; thence on an air-line 
south, to the south-west corner of Ashland County; thence 
with the north and west lines of Knox County, to the 
south-west corner of said county; thence to the north-west 
corner of Trenton Township, Delaware County; thence to 
the south-east corner of Genoa Township, of the same 
county; thence west on the Scioto Conference line, em 
bracing Pleasant Valley, in Madison County; thence along 
the east and north lines of Union County, to the south- 
east corner of Hardin County; thence along the east line 
of said county to Forest; thence with the Sandusky, Day- 
ton, and Cincinnati Railroad to Forest; thence west on v 
the Pittsburgh and Fort Wayne Railroad to Johnstown; 
thence to Cairo; thence to Kalida; thence to Defiance; 
thence down the Maumee River and the southern shore of 
Lake Erie to the place of beginning. 

Auglaize Conference. — Beginning on the Ohio and Indi- 
ana state line, at a point due west of Greenville, Ohio; thence 
north to the Bellefontaine Railroad; thence with said road 
to Winchester; thence on a straight line to the south-east 
corner of Huntington County; thence on the east line of 
said county north to Wabash River; thence with said river 
to the crossing of the Wabash Valley Railroad; thence 
with said railroad to Defiance; thence along the Sandusky 
Conference line as described above, including Johnstown, 
North Washington, and Dunkirk, to a point on the west 
line of Madison County, Ohio, due east of Urbana; thence 
to Piqua, including that city; thence to Greenville; thence 
to the place of beginning. 

By special agreement, the Auglaize and White River 
conferences will occupy the preaching places previously oc- 
cupied by them on either side of the line, but shall not be 
permitted to take up any new appointments not included 
by the line. 

Miami Conference. — Beginning at the mouth of the Great 
Miami River; thence north, on the line between Ohio and 
Indiana, to a point due west of Greenville, Ohio; thence 
east with the Auglaize Conference line, including Green- 
ville and Urbana, to a point on the Madison County line 



IN ACTUAL LIFE. 253 

due east of Urbana; thence south on the east lines of the 
counties of Clark, Green, Clinton, and a part of Brown 
County, to Ripley; thence down the Ohio River to the 
place of beginning. 

North Ohio Conference. — Beginning at the mouth of the 
Maumee River; thence up said river to Defiance; thence 
with the Toledo, Wabash, and Western Railroad to Ft. 
Wayne; thence on the Ft. Wayne and Chicago Railroad to 
Columbia, Whitley County; thence due north to the line of 
Noble County; thence east to the south-east corner of said 
county; thence north on the east line of Noble and La- 
grange counties, to the Michigan state line; thence west on 
said line to White Pigeon; thence east along the Michigan 
Southern Railroad to Monroe, on Lake Erie; thence south 
along the western shore of said lake to the place of begin- 
ning. 

Michigan Conference. — Embraces all that part of the 
State of Michigan lying north of the Michigan Southern 
and Northern Indiana Railroad, except that portion in- 
cluded in the St. Joseph Conference. 

St. Joseph Conference. — Beginning at Peru, Indiana, on 
the Wabash River; thence up said river to Huntington; 
thence by the Auglaize Conference line to Ft. Wayne; 
thence by the Michigan Conference line, as before de- 
scribed, to Lake Michigan; thence along the lake shore to 
the line of Illinois and Indiana; thence south to Beaver 
Lake; thence to the mouth of Big Monon Creek; thence 
down the Tippecanoe River to the Wabash, to Lafayette, 
including Lafayette; thence along the Strawtown road, in- 
cluding the town of Jefferson, to the Indianapolis and 
Peru Railroad; thence along said railroad to the place of 
beginning, including all the towns and churches north of 
.Kokomo. 

White River Conference. — Beginning at and including 
Indianapolis and suburbs; thence up White River to the 
crossing of the Indianapolis and Peru Railroad; thence 
along said railroad to the Wabash River, thence up said 
river to the Wells County line; thence south to the south- 
east corner of Huntington County; thence on a straight 
line to Winchester; thence eastward along the railroad to 



254 CHRISTIAN CO-OPERATION 

the Ohio and Indiana state line; thence south along the 
state line to the south-east corner of Franklin County, In- 
diana; thence westward to Greensburg; thence to Colum- 
bus; thence to Nashville; thence west to White River; 
thence up the river to the south line of Marion County; 
thence west to the south-west corner of said county; thence 
north to the north-west corner of the same county; thence 
east on the north line to the Peru and Indianapolis Rail- 
way. Kokomo, and all the towns and churches on and in 
the vicinity of the Indianapolis and Peru Railroad, south, 
are within the bounds of White River Conference. All 
the towns and churches north of Kokomo, on and in the 
vicinity of said railroad, are within the bounds of the St. 
Joseph Conference. 

Indiana Conference. — Beginning at the south-east corner 
of Franklin County, Indiana; thence along the line of the 
White River Conference, as described in the boundaries of 
that conference, to the White River due west of Franklin, 
Indiana; thence down said river, and the Wabash, to the 
Ohio River; thence up said river to the mouth of the 
Great Miami River; thence up the state line between Ohio 
and Indiana to the place of beginning. 

Parkersburg Conference. — Beginning on the summit of 
the Alleghany Mountain, at the line between Pennsylvania 
and Virginia; thence along the summit of said mountain 
south-west to the line between Virginia and North Caro- 
lina; thence west on said line to the south-west corner of 
the State of Virginia; thence with the Virginia and Ken- 
tucky line north to the Ohio River; thence with said river 
to the Pennsylvania state line; thence east on said line to 
the place of beginning. 

Lower Wabash Conference. — Beginning at Gosport, on 
White River; thence with the railroad to Greencastle; 
thence with the Indianapolis and Terre Haute Railroad to 
the Wabash River; thence up said river to the mouth of 
Brulett's Creek; thence up said creek to Cherry Point; 
thence west on the Air-line Railroad to the Illinois Confer- 
ence line; thence to Shelbyville, Illinois; thence down the 
Okaw River to Vandalia; thence south with the Illinois 
Central Railroad, to its junction with the Ohio and Missis- 



IN ACTUAL LIFE. 255 

sippi Railroad; thence by the Skillet Fork and Little Wa- 
bash rivers to Carmi; thence down the Little Wabash River 
to its mouth; thence up the Wabash and White rivers to 
the place of beginning. 

Upper Wabash Conference. — Beginning at Gosport, on 
White River, to the crossing of the Indianapolis and Peru 
Railroad; thence on the Strawtown road to Lafayette, on 
the Wabash River; thence up said river to the mouth of 
Tippecanoe River; thence up said river to the mouth of 
Big Monon Creek; thence in a north-western direction to 
the north extremity of Beaver Lake; thence to Kankakee 
City; thence south along the Chicago Branch of the Illi- 
nois Central Railroad to Urbana; thence south-west, in the 
direction of Shelbyville, to the crossing of the Air-line 
Railroad; thence east on said road to Cherry Point; thence 
along the line of the Lower Wabash Conference to the 
place of beginning. 

Illinois Conference. — Beginning at the junction of the 
Mississippi and Rock rivers; thence up the latter stream to 
the crossing of the Rock Island and Peru Railroad; thence 
east with said railroad to Peru; thence down the Illinois 
River to its mouth; thence up the Mississippi to the place 
of beginning. 

Central Illinois Conference. — Beginning at Peru, on the 
Illinois River; thence up the Illinois River to the mouth of 
the Kankakee River; thence to Kankakee City; thence with 
the Chicago Branch of the Illinois Central Railroad to To- 
lono; thence with the Great Western Railway to Bement; 
thence direct to Shelbyville; thence down the Okaw River 
to Vandalia; thence direct to the mouth of the Illinois 
River; thence up said river to the place of beginning. 

Rock River Conference. — Beginning at the junction of 
the Mississippi and Rock rivers; thence east with the Illi- 
nois Conference line, as above described, to Kankakee City, 
Illinois; thence to the state line between Illinois and In- 
diana; thence north on said line to Lake Michigan; thence 
along the shore of said lake, north, to the line between 
Illinois and Wisconsin; thence west with said line to the 
Mississippi River; thence down said river to the place of 
beginning. 



256 CHRISTIAN CO-OPERATION 

Wisconsin Conference. — Beginning at Milwaukie, Wis- 
consin; thence south to the Illinois state line; thence west 
on the line between Illinois and Wisconsin to the Missis- 
sippi River; thence up said river and the Wisconsin state 
line to Lake Superior; thence with the shore of said lake 
and the Michigan and Wisconsin state line to the Wiscon- 
sin River; thence down said river to Portage City; thence 
along the Watertown and Portage City Railroad to Water- 
town; thence along the Milwaukie and Watertown Railroad 
to the place of beginning. 

Fox River Conference. — Beginning at Milwaukie, Wis- 
consin; thence by the railroad lines to Watertown and 
Portage City; thence up Wisconsin River to the Michigan 
state line; thence with the state lines south-east, and the 
western shore of Lake Michigan to the place of beginning. 

Minnesota Conference. — Bounded by the state lines. 

Iowa Co?iference. — Beginning at the junction of the Mis- 
sissippi and Iowa rivers; thence up Iowa River to the 
southern boundary line of North Iowa Conference; thence 
east and south with said line to the Mississippi River; 
thence with said river to the place of beginning. 

North Iowa Confere?ice. — Beginning on the Mississippi 
River with the north line of the State of Iowa; thence due 
west on said line to the west line of Winnebago County; 
thence due south to the Dubuque and Sioux City Railroad 
line; thence east to the west line of Delaware County; 
thence due south to the south line of township numbered 
86; thence due east along said township line to the Missis- 
sippi River; thence along said river to the place of begin- 
ning. 

East Des Moines Conference. — Beginning at the mouth 
of the Iowa River; thence up said river to the east line of 
Marshall County, Iowa; thence south to the Mahaska 
County line; thence west to the corner of said county; 
thence south to the Des Moines River; thence up said riv- 
er to White Breast Creek; thence up said creek to the west 
line of Marion County; thence south to the corner of said 
county; thence south-west to the Wayne County line, six 
miles east of the north-west corner of said county; thence 
south twelve miles; thence west six miles; thence south to 






IN ACTUAL LIFE. 257 

the Missouri state line; thence east on the line between 
Iowa and Missouri to the Mississippi River; thence up said 
river to the place of beginning. 

West Des Moines Conference. — Beginning at the north- 
west corner of Monona County; thence east to the north- 
east corner of Marshall County; thence south on the line 
of East Des Moines Conference to the Missouri state line; 
thence west to the south-west corner of the State of Iowa; 
thence along the west line of the state to the place of be- 
ginning. 

Missouri Conference. — Embraces all that part of the State 
of Missouri lying north of the Missouri River. 

Kansas Conference. — Includes all of the State of Kansas 
lying north of a line running due west from the north-east 
corner of Linn County in Kansas. 

Ontario Conference. — Includes all of the Province of 
Ontario in the Dominion of Canada. 

Oregon Conference. — Includes in its territory all of that 
portion of country lying west of the Cascade range of 
mountains, both in Oregon and Washington Territory. 

California Conference. — Includes the State of California, 

Walla Walla Conference. — Includes all that portion of 
Oregon and Washington Territory lying east of the Cas- 
cade Mountains, and also Idaho Territory. 

Nebraska Conference. — Beginning at the south-west cor- 
ner of Nuckells County; thence due north on the west line 
of Nuckells, Clay, and Hamilton counties to the Union 
Pacific Railroad; thence with said railroad to Freemont; 
thence to Blair on the Missouri River; thence down said 
river to the south-east corner of the State of Nebraska; 
thence west to the place of beginning. 

Osage Conference. — Embraces all of the Stote of Mis- 
souri south of the Missouri River, and all of the State of 
Kansas lying south of a line running due west from the 
north east corner of Linn County in Kansas. 

Tennessee Conference. — Is bounded by the Cumberland 
and Paint Rock mountains. 

Ohio German Conference. — Bounded by the state lines of 
Ohio, including Covington and Newport, Kentucky, and 
the German works in the State of Indiana and south-east- 

17 



258 CHRISTIAN CO-OPERATION. 

ern Illinois; also the Parkersburg German circuit in West 
Virginia. 

East German Conference. — Embraces all the territory in 
Pennsylvania and Maryland east of the Alleghany Mount 
ains. 

SECTION XV. 

Prerogatives of General Conference. 

Ques. Has the General Conference any other power 
which the annual conference has not ? 

Ans. The General Conference has the power alone to 
elect one or more bishops, from among the elders, for a 
period of four years; furthermore, to adopt such rules as 
may be necessary for the better interest of the society in 
general. Yet, nothing shall be done by said Conference 
which would in any wise affect or change the Article of 
Faith, neither the spirit, intent, or meaning of the rules or 
Discipline as they now stand. The General Conference 
has to determine the districts and bounds of the yearly 
conferences. — Discipline of 1837, p. 21. 



PAKT IV. 
PERMEATING PRINCIPLES. 



In Part IV. are exhibited certain principles which per- 
meate the whole plan. They appear on the surface as a 
kind of consequence, and crop out all along our written 
and unwritten history. They are being developed, and 
are struggling for complete mastery in other fields of 
thought and action. They form a very interesting part of 
this work, and will bear more than one reading. They 
are intended for study and reference. They may subserve 
a good purpose in the moral conflict going on at present in 
the world. 

Principles are of vital importance. They should be 
possessed by every person, system, and government. 
Without righteous principles none can hope for perma- 
nent success. Hence they should be studied, understood, 
adopted, and steadily applied in all the affairs of life. 
Policy should always be made subordinate. The base of 
character, the spring of action, the essential element of 
life should be principle. A mild, generous, yielding spirit 
is noble, if underlying all this as a controling power there 
be principle, far-reaching, vigorous, stern, and undeviating. 
This is grand, like the old towering Alps, or the great 
rock buried deep in earth where dash and fret the ocean 
waves. 



PART IV. ---Permeating Principles. 



CHAPTER I. 
THE FAMILY 



PRINCIPLE I. 

Marriage, which is the union for life of one man 
and one woman, and out of which grow the church 
and the state, is a divine institution, ordained of God 
to perpetuate the race, to prevent the promiscuous 
intercourse of the sexes, to increase domestic hap- 
piness, and secure the maintenance and education 
of children, and should he guarded, regulated, and 
perpetuated by the people of God and the men of 
the world, and by the church and state, according 
to the laws and principles which God has revealed 
in his holy word. 

THE SEXES. 

The distinction of sex has existed ever since the 
creation. This was wisely ordered by our heavenly 
Father. It is observable not only among men, 
but also among the inferior animals, and in plants. 
The Linnean system of botany is based on the sexes 
in plants. 



262 CHRISTIAN CO-OPERATION 

Of man it is said, "So God created man in his 
own image, in the image of God created he him, 
male and female created he them." This is a 
marked and essential difference. The male is gen- 
erally characterized by muscular strength, bold- 
ness, and firmness, and a capability for endurance; 
the female by tenderness, sensibility, and modesty. 
The man was created first, the woman afterward 
and from the man. He was made rugged, that he 
might be a burden -bearer; she was made sensitive, 
that she might be a life-bearer. He was made bold, 
that he might go out fearlessly in the public duties 
of life; she was made modest, that she might culti- 
vate the graces in the retirement of home, and 
make a paradise of the social circle. Man was 
made stern, that he might not fail in ruling; the 
woman was made yielding, that she might acqui- 
esce gracefully in his righteous decisions. Woman 
is the counterpart of man, and neither is complete 
without the other. Woman was taken out of the 
man that she might be part of him, and that he 
might nourish, cherish, and protect her as he does 
his own body. 

LOVE. 

Love is a term used to denote the affinity of the 
sexes. The word has other applications. It is va- 
riously used, and differs according to the object 
upon which the desire of the heart is placed. Love 
is the feeling awakened in us by anything which 
gives us pleasure. This may be physical, intel- 
lectual, or moral. If money give a man pleasure, 
he loves it. The feeling which it awakens in him 
we call the love of money, which, carried to excess, 
becomes avarice. This is temporal. If eating, 
drinking, dressing, and sensuous enjoyment give a 



IN ACTUAL LIFE. 263 

man pleasure, the feeling which these things 
awaken we call physical or sensual love. These 
things may, to a certain extent, be enjoyed legiti- 
mately. If art, science, books, and learning give 
us pleasure, this feeling is called intellectual love. 
It is a very rational exercise. We may exercise 
this feeling to the full capacity of our minds. If the 
character, attributes, works, and providences of 
God give us pleasure, it is called divine love. It is 
the noblest and holiest feeling that can possess our 
souls. We should love God with the whole mind, 
might, soul, and strength. 'All the powers of our 
nature should be absorbed in this one ennobling 
feeling, namely, taking pleasure in the contempla- 
tion of God and his doings. All other love should 
arise from or be incident to this. 

It is not enough that conjugal love be sexual. 
This alone is too low for man. We should love be- 
cause the image of God is in the object of our af- 
fections. We should be able to take pleasure in 
the moral, intellectual, and social endowments of 
each other in the married relation. It is the duty 
of every human being to so cultivate all the graces 
of mind, heart, and life, that there may be some- 
thing loveable and substantial in the character 
alter the flush of passion and buoyancy of youth 
are gone. We should also accustom ourselves to 
appreciate .and love that which is pure, and beautiful, 
and noble, and good. To see and appreciate the 
good, is as much of an acquisition as is a disposition 
to cultivate the graces. He who sets himself to 
find faults will surely be able to see them in 
abundance. 



264 CHRISTIAN CO-OPERATION 



COURTSHIP. 

" Learn to win a lady's faith 
Nobly, as the thing is high, 
Bravely, as for life or death, 

With a loyal gravity. 
Lead her from the festive boards; 
Point her to the starry skies; 
Guard her, by your truthful words, 
Pure from courtship's flatteries." 

[Mrs. Browning. 

This is defined, " the act of wooing in love; the 
solicitation of a woman in marriage." This does 
not fill my idea of courtship. Yet the derivation 
of the word and the established habits of society 
justify the lexicographers in this. definition. Society 
is wrong. From the one extreme of buying and 
selling women for wives, men have gone to the 
other extreme of fondling and nattering and de- 
ceiving. And women, knowing that their mar- 
riage depends upon the good wishes of their lords, 
in turn natter, fondle, and deceive. This is all 
wrong. The most rigid honesty should character- 
ize courtship. No thought of deception should 
ever enter the heart at such a time as this. Mar- 
riage is too serious a thing to trifle with. The 
true character should be revealed, unless a new 
one be assumed for life. Then only may a new 
character be exhibited. Much of the gallantry of 
the present day is mockery, not courtship. The 
object of courtship should be to honestly find out 
the disposition of each other, and to know whether 
they are suited to each other as life-partners. 
Much of courtship is a studied attempt to keep 
from each other the real character, and be some- 
thing else than they really are. This is wicked. 
Much of the unhappiness in married life is due to 
this hypocrisy and premeditated deception. An 
error here may be a source of misery for life. And 
those who commit the sin deserve the punishment. 



IN ACTUAL LIFE. 265 

MARRIAGE 

Is one of the most sacred relations of this life into 
which a man and a woman can enter. It is meant 
to be once for all, while both live. One to one and 
no more. Hence polygamy is a moral excrescence, 
contrary to reason, human nature, and the law of 
God. The fact that the sexes have been about 
equal in all ages indicates that God intended but 
one woman for one man, at one time. 

Marriage is a divine and a civil institution. It 
was instituted bv the Lord in Eden, and has been 
recognized ever since by every well regulated 
church and state. The love of husband and wife 
is the holiest tie of earth, that binds two souls to- 
gether. He who is false in this, can be false in 
anything. None should marry unless they are sure 
they love each other, and can co-operate in the 
labors and duties, the joys and sorrows of life. 

When shall I marry ? This is perhaps a question 
which every one at some time asks his or her own 
heart. It is but the voice of nature. Persons are 
marriageable at different ages, under different 
modes of life and in different climates — in warm 
climates and bountiful living sooner than in cold 
climates and rigid living. Twenty for women, and 
twenty-five for men, is said to be a fair average 
age. Many marry and do well at much earlier 
ages. Early marriage and a settled, useful life is 
preferable to single blessedness and a dissolute, 
wandering, useless life. As a rule, none should 
marry till the judgment is matured enough to 
know what kind of character will make a suitable 
companion. 

Blood relatives should never marry each other. 
The thought is shocking. Frequent examples bid 
us raise a warning voice. If persons have no regard 



266 CHRISTIAN CO-OPERATION 

for themselves, they should have some regard for 
the incoming generation. We have too many dolts 
already, without adding to the number by blood- 
affinity marriages. 

THE HUSBAND. 

Paul's language, u Husbands, love your wives, 
and be not bitter against them," is full of meaning. 
It implies that the husband is to look at the lovely 
traits in his wife, and that the wife is to cultivate 
those graces, and pursue that course which will 
please the husband. Some one very beautifully 
remarks: "The husband should never cease to 
be a lover, or fail in any of those delicate attentions 
and tender expressions of affectionate solicitude 
which marked his intercourse before marriage with 
his heart's queen. All the respectful deference, 
every courteous observance, all the self-sacrificing 
devotion that can be claimed by a mistress is cer- 
tainly due to a wife, and he is no true husband, 
and no true gentleman, who withholds them. It is 
not enough that you honor, respect, and love your 
wife. You must put this honor, respect, and love 
into the forms of speech and action. Let no un- 
kind word, no seeming indifference, no lack of the 
little attentions due her, remind her sadly of the 
sweet days of courtship and the honey-month. 
Surely, the love you thought would have been 
cheaply purchased at the price of a world is worth 
all your care to preserve. Is not the wife more 
and better and dearer than the sweetheart? We 
venture to hint that it is probably your own fault 
if she is not. The chosen companion of your life, 
the mother of your children, the sharer of all your 
joys and sorrows, as she possesses the highest place 
in your affections, so she should have the best place 



IN ACTUAL LIFE. 267 

everywhere, the choicest morsels, the politest at- 
tentions, the softest, kindest words, and the ten- 
derest care. Love, duty, and good manners alike 
require it." 

THE WIFE. 

" Dearer than all things else thou art, 
Light of my home, joy of my heart, 

Sweet partner of my life: 
Thou art of me the better part, 

My own sweet wife." — [D. H. Jacques. 

" Whoso findeth a wife, findeth a good thing, and 
obtaineth favor of the Lord." So says Solomon, 
as inspired to write by the Spirit of God. But 
not every woman is a wife. " The contentions of 
a wife are a continual dropping." As a contin- 
ual dropping will wear away the flinty stone, so 
the continual fretting, fault-finding, and scolding 
of a woman will wear upon the most evenly- 
tempered husband. 

Women can not be too well educated, and trained 
in all the duties of house-keeping and the rules of 
good breeding; for they exert no small influence 
upon the success of their husbands, and the rising 
and future generations. A God's blessing is a 
good wife; for the Bible says, " A prudent wife is 
from the Lord." She is a fortune and a joy to any 
man. 

I am surprised how often and how emphatically 
the duty of obedience to the husband is enjoined 
upon the wife. Those who wish to know what the 
will of the Lord is upon this subject can consult 
the following references. (Gen, iii. 16; I. Cor. ii. 
3; xiv. 34; Eph. v. 22-24; I. Tim. ii. 11, 12; Titus 
ii. 5; I. Peter iii. 1-6.) I beg every Christian 
woman, and every one who desires to be such, to 



268 CHRISTIAN CO-OPERATION 

turn to these passages and read them prayerfully 
and thoughtfully. Remember, too, while reading 
them, that obedience is not degradation. Both 
can not rule. Which shall yield? Man might not 
be able to settle this question. But G-od has de- 
cided. It is our duty to acquiesce in his arrange- 
ment. As it is the duty of the husband to provide 
for and protect the wife, so it is her duty to assist 
him, and, to the best of her ability, carry out his 
will. In no other way can respect and affection be 
maintained. The wife is to be an object of love to 
her husband, hence she must try to be lovable; for 
how can a man love that which is unloveable. She 
is to be his companion; hence she should cultivate 
the social graces, and aim to be companionable. 
God gave the woman as a fit help to the man; 
hence she should take an intelligent and active in- 
terest in his affairs, and should seek to aid him in 
every possible way. She should honestly try to help 
him. She should fall in with his plans, and show 
him sympathy and appreciation. She should coun- 
sel with him, encourage him, supplement as far as 
possible his deficiencies, be one with him, but not 
seek to arbitrarily interfere in his business, or dom- 
ineer over him. She should, as far as may be, con- 
sult his wishes and feelings, and try to make home 
as pleasant as possible. The wife may be the angel 
or the demon of home. The wife should be a 
sympathetic friend, to whom the husband can free- 
ly go in his joys or in his sorrows, and find that 
comfort which a care-worn spirit often needs. I 
transcribe the following paragraphs from " Do- 
mestic Manners," in "How to Behave." They are 
beautiful, and replete with that tenderness which 
should characterize the true wife : 

" And has the wife no duties? Have the court- 
eous observances, the tender watchfulness, the 



IN ACTUAL LIFE. 269 

pleasant words, the never-tiring devotion, which 
won your smiles, your spoken thanks, your kisses, 
your very self, in days gone by, now lost their val- 
ue ? Does not the husband rightly claim, at least, 
as much as the lover ? If you find him less ob- 
servant of the little courtesies due you, may not 
this be because you sometimes fail to reward him 
with the same sweet thanks, and sweeter smiles ? 
Ask your own heart." 

" Have the comfort and happiness of your hus- 
band always in view, and let him see and feel that 
you still look up to him with trust and affection, 
that the love of other days has not grown cold. 
Dress for his eyes more scrupulously than for all 
the rest of the world; make yourself and your own 
home beautiful for his sake; play and sing (if you 
can) to please him; try to beguile him from his 
cares; retain his affections in the same way you 
won them, and — be polite even to your husband" 

" Though 'neath my lowly roof there shine 
No gems of sculptured art, 
I have a precious gift divine — 
The angel of my heart — 
The sharer of my joy and woe, 

Through life's uneven way, 
Whose cheering, gentle accents flow 
Like music's melody." 

THE FATHER. 

The father is the responsible head of the family, 
and is a synonym for confidence, love, protection, 
and care. What helpless and pitiable objects are 
fatherless children, In them we can readily see 
the value of a father. This parent can not be too 
highly prized, and loved, if it do not interfere with 
our duties to our father God. It is the duty of the 
father to govern his family, to love them, to pro- 



270 CHRISTIAN CO-OPERATION 

vide for them, to teach them habits of industry, 
economy, and honesty, to instill into their minds 
the principles of good breeding, to give them op- 
portunities for mental culture, to throw around 
them the influences of the Christian religion, to try 
to make them useful members of society, and set a 
godly example before them in all the Christian 
virtues. Those bursts of passion, habits of indo- 
lence and intemperance, of covetousness or waste- 
fulness, of over-severity or recklessness, of anger 
or revenge, which mar so many homes, should all 
be avoided. The father should be a tower of 
strength to the wife and children, loved and rever- 
ed by them. He should make himself worthy of 
this respect and esteem. Let him remember that 
he is responsible to God, in a large measure, for 
the being and well-being of those under his care. 
What he does and how he does, will live after him. 
" Chasten thy son while there is hope, and let not 
thy soul spare for his crying." " Train up a child 
in the way he should go, and when he is old he 
will not depart from it." 

THE MOTHER. 

" No sweeter name has ever fallen on human ears 
than that of mother; and what high and holy du- 
ties rest upon her. 'Tis she who gently guides the 
tottering steps of childhood, and her soft hand that 
smooths the brow, wipes away the tear, and sup- 
plies its wants. Mother is the child's first teacher, 
and by her gentle influence molds its thoughts and 
habits, and prepares it for future usefulness. Her 
influence can not be estimated; and let the enchant- 
ed wand which she waves be guided by intelligence 
and virtue, and the prosperity of a nation must 
rise to a hight of glory unsurpassed. Look at 



IN ACTUAL LIFE. 271 

those good mothers of a century ago, to whom we 
not only owe the freedom of our country but its 
prosperity as a great nation of the globe. While 
they sent forth brave and noble sons to meet the 
British, to endure the march and all the perils 
of war, these noble mothers were spinning wool 
and flax, and their daughters were weaving and 
making up garments for those who had gone forth to 
fight for their country's liberty. And Washington 
has truly said, * Had it not been for those household 
manufactures we never should have succeeded in 
the Revolution.' Let us all look at the mothers of 
the present day. Do they still rank among the 
manufacturing producers, or have they sunk to the 
non-productive consumer, one of the most fruitful 
sources of disorder, suffering, and demoralization 
that could possibly be devised. G-o to those homes 
of wealth and affluence, if you please, by whom 
the less influential are guided. Their daughters are 
being educated in music, painting, and all the or- 
namental branches, while the most essential, and 
those most calculated to secure their welfare and 
happiness, are entirely neglected. Do they expect 
their daughters, as wives and mothers, to live a life 
of sunshine; that their paths will always lead 
through avenues of beauty; that they will have no 
cares, no crosses, no responsibilities, no self-denials; 
that under such influence they are capable of af- 
fording the highest happiness to be found in the 
present life? Ah! no. What is it that makes home 
one of the dearest and fairest spots on earth ? It 
is that the mother understands well the duties of a 
housewife. This is her appropriate sphere, for she 
is queen of the sacred circle of home. Here she 
has prepared, in this domestic sanctuary, the most 
inviting of all resting-places for her loved ones. 
The well-spread table greets them, displaying the 



272 CHRISTIAN CO-OPERATION 

tempting viands whose delicacy and perfection are 
all her own. The golden butter, the foam-light 
biscuit, and the cake crowned with every ideal de- 
vice that cake can possess, are a little world of 
themselves. But this is not all; her home is redo- 
lent with heavenly influences. She is not only mak- 
ing their earthly home beautiful, but she is striving 
to have them gain an immortal one, whose beauties 
are unfading; and when once united there they will 
never part. She is guarding them as well as possi- 
ble from evils to come, and preparing them to meet 
bravely all the trials and difficulties of life, and 
to triumph over them. This is her highest calling, 
her noblest mission; and when she fulfills it well she 
will accomplish something worthy of life. 

" There is not a more beautiful illustration of a 
good Christain mother's influence, than that found 
in the life of Susanna Wesley. She was the mother 
of men who moved millions toward the better life. 
And every effort for the salvation of the people 
was talked over before those children, in the Ep- 
worth rectory; and their lives show how much they 
were influenced by her instruction. 

" It has been said that only in America can the 
influence of the mother be truly felt. This may be 
so to some extent. But let us look at the past his- 
tories of kingdoms and empires which have flour- 
ished and declined. To whom did Rome, the great 
empire of the world, owe her greatness, and her 
decline and fall ? It was due chiefly to the good 
and evil influences of the mothers of those times, 
for they are the preservers of all that is good and 
pure and true in humanity. Rome held her do- 
minion while she had such women as Lucretia; but 
when Rome became dissolute, her power passed 
from her. 

" We find in Roman history the name of Cornelia, 



IN ACTUAL LIFE. 273 

a mother celebrated for her many excellent quali- 
ties. She was of exalted rank — the daughter of 
Scipio, one of the most distinguished names in 
Roman history. She preferred the life of a quiet 
Roman citizen, refusing to become the wife of a 
king. She was one day visited by a lady of rank 
and wealth who brought with her a number of 
costly jewels, which she exhibited to Cornelia, 
thinking, no doubt, she would be delighted at see- 
ing them. She then requested Cornelia to present 
hers. The mother retired to her room and brought 
forward her two sons, Tiberius and Caius, saying, 
' These are all the jewels of which I can boast.' Un- 
der her influence they became eminent men. The 
name of the lady and her jewels have perished, but 
the names of Cornelia and her two sons will be as 
enduring as time. 

"History tells us that in the fourteenth century, 
in the little town of Arvals, Isabelle, the future 
queen of Spain, and her mother, lived many years 
in obscurity. Her mother was a woman of strong 
religious feelings. She exercised great care in edu- 
cating her daughter properly, and impressed upon 
her young mind, by repeated admonitions, the 
strictest lessons of piety, which had a very great 
influence upon her future career. It is stated that 
when she ascended the throne the faculties of her 
people were locked up in a death-like lethargy, 
and she breathed into them the breath of life. The 
achievements of her reign seem scarcely less mirac- 
ulous. She was ever ready to sacrifice self to the 
consideration of public duty. It was under her 
patronage that Columbus achieved his discovery 
of this western world. 6 1 will,' said she, c assume 
the undertaking for my own crown of Castile, and 
am ready to pawn my jewels to defray the expenses, 
if the funds in the public treasury shall be found 
18 



274 CHRISTIAN CO-OPERATION 

inadequate.' Her historian says that her subjects 
extolled her as the most brilliant exemplar of every 
virtue, and mourned over her death as the last of 
the prosperity and happiness of their country. 

" Napoleon Bonaparte was once asked what was 
the greatest want of France. He replied, 'Good 
mothers;' for, said he, ' the moral influence of the 
mother is greater than that of any other class.' 
From facts which we can gather from history, we 
are ready to conclude that the mother, in her own 
sphere, can have greater influence in kingdoms and 
empires and republics, and also in the world gen- 
erally, than when such influence is thrown away 
for outside ambition which certain self-styled re- 
formers are clamoring for, encouraging in women 
the vain wish for place and power, while these so- 
called reformers gather for themselves alone the 
coveted reward — notoriety. The great and absorb- 
ing question of woman's rights is occupying more 
and more attention in this country and in other 
parts of the world; and its evil influences are al- 
ready being felt. And what are her rights, or 
rather her duties, is a question which all have the 
liberty to answer according to their own ideas. 

" As a mother, her duties are positive and well de- 
fined. Her life-work is before her; and it is impos- 
sible to conceive of a grander or more important 
one. She is the teacher, the maker of home, the 
cultivator of its virtues and refinements; and no 
human ethics, theories, or reforms, can give her a 
nobler or more exhalted position than this. As a 
daughter, let her be true to herself, and unmoved 
from the sphere which nature and providence have 
designated. And let her shrink from everything 
which will in any way make impure the atmos- 
phere of refined and delicate sentiment that encir- 
cles her. Let her ever struggle to preserve these 



IN ACTUAL LIFE. 275 

pure and holy home influences which masculine 
women are throwing away for outside ambition." — - 
[Mrs. W". I. Ballinger, Plain City, Ohio. 

Jesus, Mother, Home, Heaven ! — sweetest words 
that ever fell on human ears. Bless God for good 
mothers. They are the brightest gems of earth. 
Jesas had a mother — she was a noble woman. Oh! 
that all mothers would realize the responsible posi- 
tion they occupy! 

CHILDREN. 

A home without children is as a barren desert. 
God never meant it so. It is as unnatural as a 
fountain without water, as clouds without rain, as 
trees without leaves, blossom, or fruit. God 
breathed into man the instinct of pro-creation, and 
sanctified the desire for children when he said, "Be 
fruitful and multiply and replenish the earth." 
How shockingly is this power abused in the human 
race. The voice of the little murdered innocents 
will damn many a soul. Old Herod of Bethlehemic 
fame will have plenty of company in the eternal 
world. Will not many go from this nation and 
from this age, to meet the condemnation of the 
Jews who gave their children to the flames of 
Moloch ? 

Children in the home are the gift of God. So the 
Bible teaches. They should therefore be trained 
up for Him. They are a "heritage of the Lord." 
Barrenness, among the Jews, was considered the 
greatest reproach that could befall a woman. 

Children are in duty bound to honor, obey, and 
help their parents. " Honor thy father and mother, 
that thy days may be long in the land." This is 
the first commandment with promise. Good chil- 



276 CHRISTIAN CO-OPERATION 

dren are a source of much comfort and happiness 
to parents. The judgments of heaven will follow 
children who are undutiful to those who have given 
them life, and have nurtured them in their early 
and tender years. " Children, obey your parents in 
the Lord; for this is right." 

Children, kind to each other, dutiful to their 
parents, obliging to servants, respectful to friends, 
and polite to strangers, what a happy home 
they make! What a pleasure to be where they are. 
But " the eye that mocketh at his father, and de- 
spiseth to obey his mother, the ravens of the valley 
shall pick it out, and the young eagles shall eat it." 

As this book may fall into the hands of many 
young people, they may be interested in the follow- 
ing short view of duties to parents: "First: As 
children have received many important favors from 
their parents, gratitude, and therefore virtue, re- 
quires that they should love them. Second: Con- 
sidering the superiority of age, and the probable 
superiority of wisdom, which there is on the side 
of parents, and, also, how much the satisfaction 
and comfort of a parent depends upon the respect 
shown him by his children, it is tit that children 
should reverence their parents. Third : It is fit 
that while the parents are living, and the use of 
their understanding continues, their children 
should not, ordinarily, undertake any matter of 
great importance without advising with them, or 
without very strong reasons pursue it contrary to 
their wishes. Fourth: Young people need guid- 
ance and government in their minority. There 
is peculiar reason for trusting the prudence, care, 
and affection of a parent, rather than any other 
person. It is therefore reasonable that children in 
their minority should obey their parents. With- 
out this, the order of families and the happiness 



IN ACTUAL LIFE. 277 

of the rising generation can not be secured. But 
the commands of the parents must be consistent 
with the will of God. Fifth: Virtue requires 
that if parents come to want, children should fur- 
nish them with the necessaries, and, if possible, with 
the conveniences of life." 

He who would forsake his father or mother in 
want or old age is devoid of every principle of 
decency, manhood, and religion. Jesus, when in 
the agonies of death, upon the cross, made provis- 
ion for the care of his heart-broken and sorrowing 
mother. Go, son, daughter, care for thy father, 
thy mother. 

BROTHERS AND SISTERS. 

" Whatever brawls disturb the street 
There should be peace at home: 
Where sisters dwell and brothers meet, 
Quarrels should never come." 

" The intercourse of brothers and sisters should 
be marked by the frankness and familiarity befit- 
ting their intimate relation. But this certainly does 
not preclude the exercise of all the little courtesies 
of life. Young man, be polite to your sister. She 
is a woman, and all women have claims upon you 
for courteous attention; and the affection which 
exists between you adds tenfold to the sacredness 
of the claims she has upon you, not only for pro- 
tection, but for the exercise toward her of all the 
sweet amenities of life. Except your mother and 
your wife, or affianced bride (if you have one), no 
one can possibly have an equal right to your atten- 
tions. If you are young, and have neither wife nor 
lady-love, let your mother and sisters be to you the 
embodiment of all that is tenderest, most beautiful, 
and best in the human world. You can have no 



278 CHRISTIAN CO-OPERATION 

better school than your daily intercourse with 
them, to fit you for female society in general. The 
young man who loves his sisters, and treats them 
with the politeness, deference, and kindness which 
is their due, is almost certain to be a favorite with 
their sex generally; so, as you value your reputation 
for good manners, and your success with other ladies, 
fail in no act of courtesy to your sisters. 

" The gentle and loving sister will need no injunc- 
tion to treat an affectionate, polite, and attentive 
brother with the tender and respectful considera- 
tion which such a brother deserves. The charming 
courtesies which you practice so gracefully in your 
intercourse with other gentlemen will not, you 
may be sure, be lost upon him. True politeness 
is never lost, and never out of place; and nowhere 
does it appear more attractive than at home." 

THE FAMILY GROUP. 

" In purest love their souls unite, 
That they with Christian care, 
May make domestic burdens light, 
By taking mutual share." 

Every family is a little kingdom. The father is 
the king, the mother the queen, the children and 
servants the subjects. The will and word of the 
father and mother, guided by reason, experience, 
and the word of God, is the law. All are responsi- 
ble to God for the course they pursue, the words 
they speak, and the acts they perform. Order is 
the first law of nature and of God. Where there 
is no order or discipline, there anarchy and confu- 
sion prevail, conjugal, paternal, and filial affection 
are broken up, and misery sweeps in like a 
flood. Peace will depart, and angry strife and bit- 
terness come. Children will grow up rude, uncul- 



IN ACTUAL LIFE. 279 

tivated, wicked, and selfish. Refinement can not 
exist with disorder. The evil effects of such a 
state of things will be seriously felt in the commu- 
nity, in the church, in the state, and in the after 
life of all that may be connected with those raised 
up under a state of confusion and misrule. It 
ought to be the first and paramount ambition of 
every parent to have a well-ordered family. It is 
the duty of the father to govern in mildness, firm- 
ness, and love. If he can not rale, and his wife 
can, he had better give it over into her hands. 
Better, far better have a woman to rule than to have 
no rule at all. In the absence of the father the 
mother should take his place and govern the 
family. The wife and mother should be a help 
meet for the husband and father. There should be 
no jar or conflict between them. They should be 
one. Whatever differences they may have should 
be adjusted privately, and not brought before the 
children. Contention and angry words between 
father and mother will produce like results be- 
tween children. Manv a home is cursed and blight- 
ed with parental contentions. Too much fault- 
finding is not good. Many a wife is totally dis- 
couraged by the continual fault-finding of the hus- 
band. Many a husband is driven to desperation, 
his nobility and manhood destroyed, by the annoy- 
ances, contentions, and eternal dissatisfactions of a 
fretful wife. How can a boy grow to noble man- 
hood, a girl to beautiful womanhood, without the 
genial influences of parental approbation. Do not 
destroy the self-confidence, the manly and womanly 
instincts of your children by scolding, fretting, 
fault-finding, and abuse. Encourage your chil- 
dren. Praise, but do not flatter them. Point out 
their errors in kindness. If you must be severe 
sometimes, do not be bitter and harsh. I know 



280 CHRISTIAN CO-OPERATION 

one now grown to manhood, who will not likely 
ever rise above the unjust floggings, the abuse, and 
the harsh treatment he received under the parental 
roof. The wounds he received in his sensitive na- 
ture are deep and permanent. Many things he 
then regarded as unkind and unjust. Age and ex- 
perience have not changed his mind. Home should 
be a synonym for love and confidence and happi- 
ness. There should be mutual forbearance and 
forgiveness. None are perfect; and where persons 
are so intimately acquainted and associated to- 
gether from day to day for a series of years, it is 
easy to see each other's faults. We should not look 
for faults to chide, but to correct in love; and aim 
to see virtues to commend. The temper will often 
be tried by the out-croppings of willfulness or na- 
tive wickedness or weakness. There will be fre- 
quent cases for the exercise of forbearance. 
Wrongs, apparent or real, will often be committed. 
And if forgiveness be not exercised, peace must 
depart from home, or the group be broken up. 
Each one should seek to make the other happy. 
Taunting should have no place in the family circle. 
Selfishness is a foe to peace and comfort. Self- 
sacrifice often brings more happiness than a rigid 
adherence to one's personal rights. Jesus gave up 
much that we might be saved and eternally happy. 
Will he lose anything by the noble sacrifice he 
made for us? Certainly not. 

One object of home-life should be the happiness 
of its inmates. This should be made incidental, and 
will therefore be best secured by doing right. Hap- 
piness secured by a sacrifice of truth, or right, or 
principle, is a very vapid thing, and must result, 
ultimately, in misery. The great object of home- 
life should be to train up for usefulness here and 
happiness hereafter. As this requires so much per- 



IN ACTUAL LIFE. 281 

sonal care, attention, and labor, the end is best se- 
cured by breaking up society into groups, dividing 
the responsibility, and throwing those together 
whose interests, aims, and aspirations will most nat- 
urally be identical. Hence we have the family 
group composed of the father, mother, and children, 
and, in some instances, assistants or servants. 

A family without religion is like a vessel without 
a rudder, as a traveler in the wilderness without a 
compass. The Christian religion, with its glorious 
hope, is like an anchor to the home circle. Though 
the storms of adversity may howl without, yet with- 
in all is safe. And like Noah's ark, the family 
staying on God in faith, and hope, and love, and 
obedience, will rise above the waves of time, pro- 
tected by the arm of Jehovah, and will, in due time, 
rest down quietly on the mount of prosperity in the 
full enjoyment of God's gracious promises. But 
the fury of the Lord will be poured out " upon the 
families that call not on his name." I would not 
give much for the public exercises of those who 
have no family religion. The tree that would bear 
Christian fruit in public life must root back into 
the subsoil of home for its nourishment. The re- 
ligion that is only to be seen of men is a hollow af- 
fair. It may endure for a time, but can not always 
be guarded from the pressure of life, and will at 
some unexpected turn explode, but to show the fol- 
ly, weakness, and hypocrisy of the possessor. Chil- 
dren are tell-tale things, and unconsciously exhibit 
the principles, teachings, habits, and life of the par- 
ents. Betore they are born, parents, they are im- 
bibing your disposition. When children become 
old enough to notice and imitate I have heard par- 
ents say, " Now we must commence to live a differ- 
ent life." It is well to begin at this late hour. 
How much better to have commenced before the 



282 



CHRISTIAN CO-OPERATION 



little one looked out upon the sunlight of God. 
Then a good disposition might have been imparted 
to the child. Now untold labor must be bestowed 
upon a crooked stick to make it straight. Never 
will family groups be free from bursts of passion, 
evil dispositions, and consequent misery, until these 
evils are anticipated and prevented in the offspring 
by being remedied in the parents. Parents, re- 
member that your children are but the reflex of 
your own dear selves. 



CHAPTER II. 



CIVIL GOVERNMENT. 



PRINCIPLE II. 

Civil government is ordained of God, to be estab- 
lished among men to regulate their intercourse with 
each other ; and it becomes the duty of all to help 
establish, maintain, and perpetuate good govern- 
ment. And particularly " is it the duty of every 
church-member to lead a quiet, peaceable, and god- 
ly life among men, as it becomes a Christian to live 
in peace, and be subject to the higher or ruling 
powers, as the word of God requires." 

ORIGIN OF AUTHORITY. 

All power belongs to God. He reigns over dev- 
ils, men, and angels. This is plainly taught in his 



IN ACTUAL LIFE. 283 

word. David, who in his public life was a man 
after God's own heart, has with great enthusiasm 
declared : " Thine, Lord, is the greatness, and 
the power, and the glory, and the victory, and the 
majesty: for all that is in the heaven and in the 
earth is thine ; thine is the kingdom, Lord, and 
thou art exalted as head above all. Both riches 
and honor come of thee, and thou reignest over all ; 
and in thine hand is power and might; and in thine 
baud it is to make great, and to give strength unto 
all." (I. Chron. xxix. 11, 12.) The Psalmist, in 
leading the devotions of all coming ages, says: 
" Thy kingdom is an everlasting kingdom, and thy 
dominion endureth throughout all generations." 
(Ps. cxlv. 13.) Again it is said, " The heaven is 
my throne, and the earth is my footstool." Daniel 
says of the Lord, " Wisdom and might are his ; 
he changeth the times and the seasons ; he re- 
movetb kings and setteth up kings." Christ teach- 
es us in our prayer to, say, " Thine is the kingdom, 
and the power, and the glory, forever." In him, 
that is, in God, we live, and move, and have our 
being. In his hands are the issues of life and death. 
Paul, who is good authority, says, "For of him, 
and through him, and to him are all things," and 
that God " worketh all things after the counsel of 
his own will." James declares, " There is one Law- 
giver, who is able to save and destroy." And John, 
on the isle of Patmos, declares, " Thou hast created 
all things ; and for thy pleasure they are and were 
created." (Rev. iv. 11.) If he created them he has 
a right to govern them. 

DELEGATION OF AUTHORITY. 

All power, therefore, exercised by any one other 
than God, is derived from him. To every living 



284 CHRISTIAN CO-OPERATION 

rational being he has delegated a degree of power 
subordinate to him, for the preservation of life, for 
the possession of liberty, for the pursuit and enjoy- 
ment of happiness and salvation. Even of the in- 
ferior animals this is true in a large measure. Life 
was given of God, and is a sacred thing. Liberty 
is the instinct of every living being. Happiness is 
the normal condition of every sentient being. 
The right to defend, possess, and enjoy these, God 
bestows with them, upon every human being. 
Power is inherent and perpetual in man by the 
gift of God. To God he is responsible for its use. 
Explain it, deny it, or reason upon it as we please, 
it still is true that every person, state, combination 
of men, king, or ruler, is responsible to the God of 
the Bible for the exercise of the authority that may 
be invested in any of them. 

GOVERNMENT DEFINED. 

Any exercise or concentration of this power in 
man is denominated government. Hence it is said, 
" He that ruleth his spirit is better than he that 
taketh a city." This is a personal exercise of the 
power in one ever himself. But men are social be- 
ings, and must, in order to accomplish the ends of 
their being, live together in society. Any concen- 
tration of this power possessed by each, in one, or 
more than one person, for wise ends, or the benefit 
of the whole, is government. If this concentration 
and exercise of authority pertain to mental culture 
it is called school government. If it be for the inter- 
ests of the soul, to regulate its relations to God in 
this life and in the life to come, it is called ecclesiasti- 
cal government. If it be for the regulation of our 
conduct with each other in this life in a social rela- 
tion, as man with man, family with family, state with 



IN ACTUAL LIFE. 285 

state, nation with nation, it is called civil govern- 
ment. The word signifies to regulate, direct, con- 
trol, govern, protect. These words also indicate the 
office, end, or object of government. 

CHURCH AND STATE GOVERNMENT SEPARATE. 

The church and state are two separate, distinct 
organizations. The union of church and state is 
contrary to sound policy, to the nature of the two 
institutions, to experience, and, above all, to the 
word of God. They are alike in this, that they 
are both ordained of God, and have for their end 
the good of man and the glory of God; and they are 
founded in the principles of justice and truth. But 
here the analogy about ceases. The Jewish theoc- 
racy is an example which God has given us. In 
this the civil and ecclesiastical polity are distinct. 
The state was headed by the judges and the kings ; 
the church by the priests. A king, as such, dare 
not perform the functions of a priest. For so do- 
ing God was angry with Saul. Each must attend 
to his own office. " Render therefore unto Caesar the 
things which are Caesar's; and unto God the things 
which are God's." Christ refused to wear a crown. 
He was a king, but not a civil one. His crown and 
kingdom were spiritual. " My kingdom is not of 
this world." Thus spake the Savior in describing 
the nature of the church. If his kingdom, crown, 
and subjects had been of a civil nature, then would 
his disciples have fought that he be not taken. 

The church is spiritual; the state is temporal. 
The church pertains mostly to the soul and inner 
life of men ; the state to the body and outer life. 
The church is based on moral suasion ; the state on 
force. Men are chosen to office in the church for 
their moral and religious qualifications ; in the 



286 CHRISTIAN CO-OPERATION 

state for their social and civil qualifications. The 
church persuades men to adopt her views ; the state 
compels men to submit to its laws. The church is 
an exhibition of God's love, mercy, and forgiveness; 
the state of his justice, judgment, and power in 
punishing sin and rewarding righteousness. The 
church most clearly shines out in the New Testa- 
ment; the state in the Old Testament. The church, 
as such, will be recognized in the world to come; 
civil states will not. Hence, ecclesiastical sins may 
not always be punished in this life ; national sins, 
as such, must always be punished in this world. 
The object of the state is to secure justice, happi- 
ness, and prosperity in this life ; the object of the 
church is to secure the salvation of the soul, and its 
ultimate happiness in the world to come. Hence, 
the codes of law for each should be separate, yet both 
founded in the revealed will of God. The church 
should not pass laws for the state, nor the state 
pass laws for the church. Each one should keep 
in its own sphere. Yet they should mutually aid 
each other in carrying out their lawful ends. An 
officer of the state should not, therefore, be an offi- 
cer of the church. A man should be an officer in 
the state because he has been duly appointed by the 
state; and so of the church. The church may ren- 
der aid to the state in the interest of good civil gov- 
ernment, and to secure the salvation of the souls of 
politicians, but not as a means of bringing the state 
under ecclesiastical control. The state may render 
aid to the church, as a means of securing good civil 
government in a shorter, cheaper way, on the broad 
principles of equal justice, but not with a view to 
sinister ends, in the interests of any ecclesiastical 
part}' or set of church notions. If taxing church 
property secure more directly the ends of human 
government, then tax it. If it be thought that the 



IN ACTUAL LIFE. 287 

influence of churches diminishes crime, if it be 
thought cheaper to prevent crime than to punish it, 
if it be thought that the amount of money lost to 
the state treasury by the non-taxation of church 
property diminishes public crime more than the 
same amount collected and disbursed by the state 
in feeing officers to execute the law, in building 
prisons, etc., then exempt church property from 
taxation. 



DIFFERENT FORMS OF GOVERNMENT. 

Ii the power be concentrated in the father of a 
family or tribe, the government is called patriarch- 
al. This is the most ancient of all forms of civil 
government. It is that of which we read in early 
Bible history. If the power be vested in a military 
leader, it is then called military government. 

There are three forms of government usually 
recognized by political writers, monarchy, aristoc- 
racy, and democracy. If the power be vested in one 
man so that the will of the ruler in part or wholly 
be the law of the land, it is called a monarchy. 
There are two kinds of monarchy, absolute and 
limited. If the will of the ruler be the law of 
the land, it is an absolute monarchy. If that 
will be restrained by a constitution, it is a limited 
monarchy. If the power to rule be vested in a 
combination of persons denominated nobles, it is 
called an aristocracy. The term is derived from two 
Greek words, aristos, best, and krateo, to hold or 
govern ; that is, to hold the power, and govern by 
the best class of persons and in the best manner. 
The idea is well meant, the theory is good, if the 
practice be not always so. And if this privileged 
class could always be kept pure and unselfish, it 



288 CHRISTIAN CO-OPERATION 

might be a very desirable form of government. But 
experience proves corrupt combinations to be very 
dangerous. 

When the people retain the balance of power, 
and do the ruling themselves, it is called a de- 
mocracy. A pure democracy is one in which all 
measures of any importance are decided directly by 
the people. The people make the laws. "Such 
was the government of Athens." Congregation- 
alism in church and democracy in state are the 
same form of government. There is a modifica- 
tion of democracy, in which the laws are made by 
representatives chosen by the people. This is 
called republicanism. The United States is an ex- 
ample of this kind of government. Some one says, 
" The difference between a democracy and a repub- 
lic is more imaginary than real," because the prin- 
ciple is the same: the power belongs to the people. 
The difference is in the form of expressing that 
will. The republic is an accommodation to large 
masses of people, spread over an extensive terri- 
tory. So where an aristocracy is confined to a 
limited number of persons, or has become corrupt, 
it is called an oligarchy. They are different terms, 
used to express different phases of the same sub- 
ject. These different forms are often combined in 
one nation, and are rarely found alone. In Eng- 
land, the House of Commons represents democracy 
or the people, the House of Lords the aristocracy, 
the queen, the monarchy. 

A government is called a theocracy in which God 
is recognized as the head, the supreme ruler, the 
king, the governor. Such was the Jewish govern- 
ment in the time of the judges, from the time of 
Joshua until Saul was crowned king. An effort is 
now being made to make the American govern- 
ment a theocracy by acknowledging God in the 



IN ACTUAL LIFE. 289 

constitution as the supreme ruler. But God is the 
supreme ruler of the universe and of this nation, 
whether we formally acknowledge it or not. And, 
whatever he the form of government, this truth, 
solemn and awful as it is, should be accepted, in 
theory and practice. 

That government is the best which makes life 
and property the most secure, liberty to do right the 
largest, general prosperity the greatest, and brings 
happiness the nearest to all its subjects. Govern- 
ments should be for the many, and not for the few; 
therefore there should be just and equal laws ad- 
ministered by the most unselfish persons, — persons 
who rule, not for the interest it is to them, but for 
the good of the people, — men fearing God, hating 
wickedness, and loving righteousness. A theocratic 
basis, combined with general intelligence and vir- 
tue, developed in some form of democracy, (or 
republicanism, which is but another name for repre- 
sentative democracy,) seems to be the best form of 
which we can conceive. But arguments may be 
adduced for all forms and combinations of govern- 
ment; and every one, perhaps, has its place and 
uses, except those which are made the instruments 
of self-interest, oppression, and wrong. The sooner 
such governments give way to better ones, the bet- 
ter will it be for mankind. As the world becomes 
more intelligent and virtuous, despotic govern- 
ments will give place to those which are more 
liberal. 

OBEDIENCE TO CIVIL LAW. 

All power to be exercised for the purposes of 
government is inherent in man by the gift of God. 
But men are social beings and must live together 
in society. Hence their interests in many things 

19 



290 CHRISTIAN CO-OPERATION 

become identical; and to secure the ends of justice, 
some settled line of policy must be decided upon 
and followed. These general interests, thus codi- 
fied and based in universal justice and equality, 
constitute the law of the land, to an observance of 
which every person in the commonwealth is bound. 
It would not be fair, if any were left free to vio- 
late these principles. Hence arise the necessity 
and obligation of civil obedience. If every one were 
honest, intelligent enough to interpret and apply 
the laws, and disposed to self-government, all 
might go their way without anything further, and, 
in their relations to each other, recognize these 
general principles, each being free, in other re- 
spects, to do as he might choose. But the expe- 
rience of all ages proves that the mass of man- 
kind will not of themselves and for themselves 
obey laws, however wise and just they may be. 
Hence it becomes necessary to have persons called 
officers to compel obedience. And if it be a crime 
to disobey the law, it is also a crime to resist or 
treat with contempt him who would execute the 
law. Hence obedience to "magistrates" is enjoined. 
But my neighbor and I may have a dispute over 
some point in which our self-interests are respect- 
ively involved. We call each upon the magistrate 
to execute the law. For whom shall he act? If he 
act at all he must act for the one and against the 
other. Jam not fit to decide. Self-interest, ig- 
norance, or prejudice may mislead me. So with 
my neighbor. But may not the officer judge be- 
tween us? It might not be safe. Friendship, in- 
terest, or prejudice may mislead him. It would 
be best if my neighbor and I could between our- 
selves interpret the law, and adjust our difficulty. 
But seeing we can not, we had better refer our case 
to some disinterested party, before whom we can 



IN ACTUAL LIFE. 291 

state each his case separately, with such reasonings 
and explanations as may be necessary, and have, if 
possible, a considerate, impartial, disinterested de- 
cision. Then the civil officer can, without any im- 
putation of partiality, execute the law as decided 
by the court. Hence is seen the necessity of courts 
op justice. And submission to their decision is 
also seen to be a necessity in any well-regulated 
state. This we regard as a legitimate process of 
reasoning. But we are not left to mere opinion 
and experience upon this matter. God has spoken 
with a voice that can not be mistaken. He com- 
manded obedience to Moses, and punished severely 
any revolt from his authority. (S~um. xii. 1, 9-11; 
xvi. 1.) Solomon says, "Keep the king's com- 
mandment, and that in regard to the oath of God." 
(Eccl. viii. 2-4, also x. 4.) Those who take the oath 
of fidelity or allegiance to a civil government should 
scrupulously regard that oath. But the obligation 
to obey exists even without the oath. Christ obeyed 
fully and honestly the laws of the land in which he 
lived, and, rather than give offense, paid tribute, 
or tax, where there was no claim. (Matt. xvii. 24- 
27.) His teaching was to the same effect: " Ren- 
der therefore unto Caesar the things which are 
Caesar's. (Matt. xxii. 21.) "Let every soul be 
subject to the higher powers." " Whosoever 
therefore resisteth the power, resisteth the ordi- 
nance of God; and they that resist shall receive to 
themselves damnation." "Ye must needs be sub- 
ject, not only for wrath (fear), but also for con- 
science' sake." (Rom. xiii. 1-7.) "Put them in 
mind to be subject to principalities and powers, to 
obey magistrates." (Titus iii. 1.) "Submit your- 
selves to every ordinance of man for the Lord's 
sake," etc. (I. Peter ii. 13-15; Ex. xxii. 28; I. 
Sam. xxiv. 6, 8, 10; xxvi. 9-11; I. Kings i. 23, 24; 



292 CHRISTIAN CO-OPERATION 

Jobxxxiv. 18; Eccl. x. 20; Dan. vi. 21.) "Thou 
shalt not speak evil of the rulers of thy people." 
(Acts xxiii. 2-5; I. Pet. ii. 17; II. Pet. ii. 10, 11; 
Jude viii. 9; Hosea xiii. 10, 11.) 

This accumulation of evidence from the word of 
God very clearly indicates his mind, and, with other 
references which might be made, throws a world 
of light upon this subject. We have learned, 
First: That all power belongs to God, and that to 
him we are all responsible. Second: That he has 
delegated a degree of power to every man, and 
that it may be executed by him or by any one who 
may be duly authorized to do so. Third: That 
men are social beings, and must live together in 
society in order to subserve the ends of their ex- 
istence. Fourth: That society requires govern- 
ment; government requires just and equal laws; 
laws require officers to enforce them; officers re- 
quire authority for the performance of their duties; 
and that authority demands obedience on the part 
of subjects as well as their respect, honor, support, 
and sympathy. "I exhort therefore, that, first of 
all, supplications, prayers, intercessions, and giving 
of thanks, be made for all men; for kings, and for 
all that are in authority; that we may lead a quiet 
and peaceable life in all godliness and honesty. For 
this is good and acceptable in the sight of God our 
Savior." (I. Tim. ii. 1-3.) 

THE EXTENT OF THIS OBEDIENCE. 

This obedience is not absolute and unlimited. It 
extends only to things which are right, and to things 
indifferent. If the commands of the ruler be right, 
the duty to obey is evident. If the command of 
the ruler be a matter of policy, and involve, in its 
obedience, no violation of righteous principle, the 



IN ACTUAL LIFE. 298 

duty of obedience ought to be equally plain, for it 
is equally binding. The Savior's example in pay- 
ing tribute is to the point. He, in thus doing, 
violated no moral principle, though he was under 
no moral obligation to pay the tribute-money. His 
refusal would have been bad policy, a bad example, 
and would have exerted a bad influence. It would 
have brought him and his cause unnecessarily into 
bad repute. No good end would have been attain- 
ed by it. The gain in refusing would in no wise 
compensate for the loss in paying. The gain in 
refusing would be small, amounting only to the 
value of the tribute-money. It is a severe rebuke 
to those who carp and contend about unimportant 
differences, to the injury of themselves, the offense 
of others, and the damage of a good cause. But if 
right, if truth, if principle be involved, the case is 
quite different. Rulers have no right to command 
us to do wrong. We dare not obey them when 
they thus command us. There is no authority in 
us or out of us, that has any right to compel, or 
even induce us to do wrong. What we know is 
wrong we should reject even at the risk of our 
lives. No one need say, " The law requires it. I 
know it is wrong. But I must obey the law." 
This is folly. It is a falsehood to say, " I am com- 
pelled to do wrong." Die, rather than do wrong. 
God will reward you for it. When the king of 
Egypt commanded the midwives to murder the 
male children of the Hebrews, they feared God, 
and obeyed not the king. And God dealt well 
with the midwives for their disobedience. (Ex. i. 
15-21.) When Saul determined foolishly and 
wickedly to destroy the life of Jonathan, the peo- 
ple interfered and rescued him out of his father's 
hands, " that he died not." (I. Sam. xiv. 27-45.) 
The children of Israel sinned grievously against 



294 CHRISTIAN CO-OPERATION 

the Lord, by walking in the statutes of the 
heathen, and in those which the wicked kings of 
Israel had made. They should have obeyed the 
Lord at all hazards. (II. Kings xvii. 7-17.) The 
Lord was with Hezekiah, and blessed him, and 
"prospered him whithersoever he went forth," 
though " he rebelled against the king of Assyria, 
and served him not." (II. Kings xviii. 7.) Nebu- 
chadnezzar made a great image, and commanded 
it to be worshiped. Shadrach, Meshach, and 
Abednego refused to do so. They were bound and 
cast into the fiery furnace, heated seven times hot- 
ter than usual. God was with these brave men, and 
delivered them. Not even the smell of fire was up- 
on their clothes. (Daniel iii.) Daniel, in defiance of 
the decree of king Darius, performed, in his usual 
manner, his duties to God by praying three times 
a day. For his temerity and faithfulness, Daniel 
went into the lion's den, but came out unharmed. 
God defends the right. Resistance, in the proper 
manner and spirit, to wrong, is obedience to 
God. It is only the things that belong to Caesar, 
or the state, that should be rendered to him. We 
should refuse to the civil magistrate what belongs 
to God. The apostles were forbidden to preach in 
the name of Christ. Their prompt response was, 
" Whether it be right in the sight of God to 
hearken unto you more than unto God, judge ye." 
(Acts iv. 18-20.) So they went out. and preached. 
They were brought before the council, charged 
with preaching the gospel contrary to civil com- 
mands. Their defense was simple and character- 
istic: " We ought to obey God rather than men" 
Wonderful words: worthy to be written on imper- 
ishable parchment, with a pen of iron, in indelible 
ink, and attached to every legal document in the 
world! 



IN ACTUAL LIFE, 295 

OPEN RESISTANCE TO GOVERNMENT. 

Government, then, can never be pleaded in favor 
of tyranny, oppression, and wrong. It is not an in- 
strument of personal or familj aggrandizement. 
And when government is subverting entirely its 
ends, which are, protection from our enemies in 
life and property, the encouragement and adminis- 
tration of justice between man and man, the open- 
ing up and keeping open of channels for the pur- 
suit of happiness in legitimate ways, and the 
repression of those evils which interfere with the 
material, intellectual, and social prosperity of a 
nation, then it may be resisted by a non-compli- 
ance with obnoxious edicts, by petitions for a re- 
dress of wrongs, by remonstrance against political 
encroachments, by a public exposure of the wrong, 
and, if the government be clearly in the wrong, 
and the people clearly in the right, — if there be rea- 
sonable hopes of success, — by open and armed resist- 
ance, if all other means prove unavailing. The 
government may be entirely subverted, and another 
established in its place, founded on proper princi- 
ples and based on justice and righteousness. But 
revolutions should be resorted to only in extreme 
cases. It is better to suffer wrong while it is en- 
durable, than to resort to doubtful expedients 
which may result in failure, and entail misery and 
ruin upon thousands of innocent persons. 

A bad government poorly administered is better 
than no government at all. Hence it is often our 
duty to submit and keep the peace when things 
politically are not what they should be. It was not 
God's will that the Jews should have a king, yet 
when they would have one, he counseled and com- 
manded them to obey him in all things lawful. 
Jesus said, " The scribes and the Pharisees sit in 



296 CHRISTIAN CO-OPERATION 

Moses' seat: all therefore whatsoever they bid you 
observe, that observe and do; but do not ye after 
their works; for they say, and do not." 

A ruler ought to have respect to the will of the 
people, but should not carry out that will if it be 
wrong. Pontius Pilate, against his own convic- 
tions, condemned Christ. His conduct was cow- 
ardly and disgraceful. He was there to administer 
justice, and not to be governed by the clamors of 
an excited rabble. If the people demand what is 
wrong, a ruler is not obliged to yield. If he do, 
he is as guilty — if not more so — as they are. 



CHAPTER III. 

THE TEMPERANCE QUESTION, 



PRINCIPLE III. 

Temperance which consists in a moderate use of 
things helpful and healthful, and in total abstinence 
from all things injurious, and especially in absti- 
nence from ardent spirits as a beverage, is the doc- 
trine of reason, experience, science, and the word 
of God, and hence it should be taught and enforced 
by the church and the state. 

THE DISCUSSION. 

With perhaps but one exception, which is that 
of the Presbvterians of the United States, in the 



IN ACTUAL LIFE. 297 

General Assembly of 1811, ours is the oldest eccle- 
siastical action on record, designed to suppress the 
traffic in ardent spirits. It can not in truth be said 
that we have been tardy or negligent in this mat- 
ter. We were among the pioneers in the temper- 
ance movement. The American Temperance So- 
ciety, which accomplished so much good in its day, 
was organized in 1826. But jive years before this, 
the General Conference of The United Brethren 
in Christ formed itself into a temperance body; and 
we have never receded from the position then 
taken. The attention of the third General Con- 
ference, which convened at Dewalt Mechlin's, in 
Fairfield County, Ohio, May 15, 1821, was called to 
this subject by one of its members, George Bene- 
dum. And though whisky-drinking was then as 
popular as tobacco-chewing is now, yet our Ger- 
man fathers did not fear to attack the evil. 

In the spirit of the Master they " Resolved, That 
neither preacher nor lay member shall be allowed 
to carry on a distillery; and that distillers be re- 
quested to willingly cease the business; that the 
members of the General Conference be requested 
to lay this resolution before the several annual con- 
ferences; that it shall then be the duty of the 
preachers to labor against the evils of intemper- 
ance during the interval between this and the next 
General Conference, when the subject shall again 
be taken up for further consideration," 

I can not but admire the keen sen^e of right, the 
far-reaching thought, and moral heroism of those 
h amble men. May their mantle fall upon all their 
sons to the latest generation. 

It is a principle with us to be temperate, and to 
oppose intemperance. The question is discussed 
yearly in most or all of our annual conferences. 
Our periodicals are all strictly temperance papers. 



298 CHRISTIAN CO-OPERATION 

No other kind would be tolerated by us. Our 
hymnology, which, always shows the sentiments of 
a people, breathes out in strong and touching 
strains against the demon foe. 

" Oh! turn from the wine-glass away, 

Nor look on the wine "when it's red; 
Though urged by the wealthy and gay, 

Remember the blood it has shed! 
Touch not with the poison thy lips, 

If thou wouldst be free from its pains; 
For he is in danger who sips — 

He only is safe who abstains. — [Hymn 895. 

Our pulpits are loud and bold and persistent in 
exposing and denouncing the evil. He who joins 
any of our churches, virtually joins a total-absti- 
nence society. And though we can not go into 
secret orders to oppose intemperance, yet we con- 
sider ourselves second to none in our devotion to 
the temperance cause and in our hatred to all traf- 
fic in and use of, as a beverage, rum, gin, brandy, 
whisky, and all other intoxicants. 

The following rule is enforced in all our churches: 
" The distilling, vending, and use of ardent spirits 
as a beverage, shall be, and is hereby forbidden 
throughout our society; and should any of our 
members or preachers be found guilty in this re- 
spect, they shall be dealt with as in case of other 
immoralities; provided, however, that this rule shall 
not be so construed as to prevent druggists and 
others from vending or using it for medicinal or 
mechanical purposes." 

All this is commendable and right, for temper- 
ance is a Bible doctrine. When Paul spoke before 
Felix concerning the faith in Christ, " he reasoned 
of righteousness, temperance, and a judgment to 
come." His second article of faith was the sub- 
ject I am now considering. (Acts xxiv. 25.) It 



IN ACTUAL LIFE. 299 

was a recognized principle among the heathen, 
which Paul incorporated into the Christian system, 
that " every man that striveth for the mastery is 
temperate in all things." (I. Cor. ix. 25.) And in 
Galatians v. 23, temperance is named as one of 
the gracious fruits of the Spirit. Peter, in recount- 
ing the things we are to add to our faith that we 
be not "barren nor unfruitful," says we must give 
all diligence to add temperance to knowledge. 

The examples of the Bible are very forcible. 
Noah, after the flood, was unfortunate in his hus- 
bandry at one time, by making too much wine. 
And not being able to use all the juice he expressed, 
it remained on his hands, fermented, and formed 
the intoxicant principle or alcohol. The old man 
watched his wine from day to day, still sipping 
away, and found that though it had soured some, 
it was not at all unpalatable. And so imbibing to 
excess one day he became shamefully drunk, and 
conducted himself with great impropriety before 
his family. And after awaking from his unnatu- 
ral sleep and coming somewhat to his senses, being 
informed that Canaan had treated an erring father 
with great disrespect, he pronounced a curse upon 
his son, not so much for the act itself as for the dis- 
position it manifested in the boy. Noah is not the 
only man who has, through wine, cursed his fam- 
ily — only, since then men are not disposed to wait 
till their sober senses come, but curse and abuse 
their families under the impulse and excitement of 
the wine. 

The Jewish law was severe against drunken 
children. They were reported to the elders for 
summary punishment. " This our son is stubborn 
and rebellious; he will not obey our voice; he is a 
glutton and a drunkard." Then the miserable boy 
was taken out and the men of the city stoned him 



300 CHRISTIAN CO-OPERATION 

to death. A few examples of this kind might 
have a salutary effect in these degenerate days. 
But whether to stone the fathers or the sons would 
be a question not so easily decided. 

Samson, who was a judge in Israel, a man of 
extraordinary strength, and who made a great stir 
in his day, by his Nazarite vows abstained from all 
strong drink during his life-time. Even his mother 
before him was temperate. If all mothers and 
fathers were to abstain from all intoxicants and 
undue stimulants there would be less taste for 
strong drink, and more exemplary men in the 
world. (Judges xiii. 7.) 

Of John the Baptist it was said, "For he shall 
be great in the sight of the Lord, and shall drink 
neither wine nor stong drink: and he shall be filled 
with the Holy Ghost even from his mother's 
womb." (Luke i. 15.) Timothy, who was a very 
exemplary young man, of excellent early training 
and a minister in the apostolic church, was so es- 
tablished in habits of temperance that it required 
the pen of inspiration to induce him to "take a 
little wine for his stomach's sake, and his often in- 
firmities." And this wine was doubtless sweet and 
unfermented, commendable for its nourishing and 
soothing qualities. When Christ made wine at the 
wedding in Cana of Galilee it was not rotten grape- 
juice, but the pure unfermented liquid as God fur- 
nishes it in the great laboratory of nature. 

No alcohol, which is the intoxicant principle in 
wines, is found anywhere in living, healthy, grow- 
ing nature. In the process of decomposition alco- 
hol is formed. It is a product not of growth, but 
of rottenness. The wine which Christ used in in- 
stituting the sacrament was doubtless the juice of 
the grape just expressed, or preserved so as not to 
decompose and sour; otherwise it could not be a 



IN ACTUAL LIFE. 301 

fair representative of the blood of Christ. He said 
he would drink it anew with them in the Father's 
kingdom. And the wine there will be new, for 
there is no decay in heaven. 

New sweet wine ought always to be used in the 
sacrament of the Lord's-supper. There are three 
ways in which this may be had. First: By keep- 
ing the juice of the grape in so cool a place that it 
will not ferment. This will be very difficult in 
most climates. Second: By boiling down the juice 
to a sirup or jelly. When needed dilute it with a 
little water. This is a very convenient method; and 
the fruit of the vine may thus be kept for any 
length of time. One author I have read says the 
ancients kept wine in this way sometimes one hun- 
dred years. Third: Wine, by which I mean the 
pure juice of the grape, may be kept by the mod- 
ern method of canning, just as fruits of all kinds 
are kept. Christian people ought thus to put by 
the pure juice of the grape every year that it may 
be always at hand for communion service. We 
ought to abandon at once the use of the adulterated 
stuff sold as wine, and not use as a symbol of the 
blood of Christ that which is producing untold 
misery in the world, and sends many precious souls 
to a drunkard's grave and a drunkard's hell. 

Much confusion arises in the minds of many in 
reading the Scriptures by not knowing that there 
are nine words in the Hebrew, and three in the 
Greek, making twelve in all, which we translate 
with three or four words, such as wine, mixed wine, 
and strong drink. This accounts for the fact that 
wine is sometimes spoken of as a blessing, and at 
other times denounced as a curse. The sweet wine 
was as harmless as the fully ripe and luscious 
grape; and it was therefore considered a blessing to 
make glad the heart of man, and revive him when 



302 CHRISTIAN CO-OPERATION 

he was weary and ready to faint. The sonr wine, 
"that worketh itself aright," the mixed wine, 
drugged to make it more exhilarating, containing 
the intoxicant principle, was dangerous to man, 
bringing' with it the sorest evils in its use, and was, 
consequently, pronounced a curse. Hence it is 
said, "Wine is a mocker, strong drink is raging, 
and whosoever is deceived thereby is not wise." 
"Be not among wine-bibbers." Isaiah nervously 
says, " Woe to the crown of pride, to the drunk- 
ards of Ephraim." 

The prohibitions of the Bible are very remarka- 
ble. 1. Aaron and his sons were forbidden to use 
wine or strong drink when they went into the tab- 
ernacle of the congregation. This was a statute 
forever. (Lev. ix. 9.) 2. No one could be a Naz- 
arite who did not totally abstain from wine. (Num. 
vi. 1-4.) 3. Solomon tells us that it is not for civil 
officers to drink wine, lest it disqualify them for 
their duties. (Prov. xxxi. 4, 5.) 4. The story of 
the Pechabites is remarkable and affecting. (Jer. 
xxxv.) 5. Paul tells us that a bishop, or minister 
of the gospel, must " not be given to wine;" that 
he must be " sober, holy, just, temperate." (Titus 
i. 7, 8.) 6. He, also, in the same book (ii. 2, 3), 
teaches that the aged men and women be temper- 
ate, and not given to much wine. 7. The young 
men and women he exhorts to be sober, and sober- 
minded. (Titus ii. 4-6.) 8. Then Paul, in Romans 
xiii. 13, gives a general exhortation to all Chris- 
tians, in this language: " Let us walk honestly as 
in the day; not in rioting and drunkenness, not in 
chambering and wantonness, not in strife and 
envying." 

The evils of intemperance are startling, terrible, 
and heart-rending. It is one of the greatest evils of 
this day. It is fraught with untold miseries. Eter- 



IN ACTUAL LIFE. 303 

nity alone will unfold the terrible effects of this 
prevailing curse. It fires up and strengthens the 
animal propensities. It makes man more of a 
beast than a man. It destroys his manhood. It 
maddens, infuriates, and demonizes. The demo- 
niac among the tombs of Gadara was compara- 
tively harmless beside the drunkard. Hence it 
weakens man's moral sensibilities, so that he can not 
discern clearly between right and wrong. Under 
the influence of rum the most horrible crimes are 
committed. It weakens and finally destroys the 
mind. It preys upon the intellectual powers, like 
fire upon wood. It will burn out the brightest in- 
tellect of earth. And the only safety is in total 
abstinence. (Jer. xxiii. 9.) A horrible picture of 
the influence of drunkenness is drawn by the 
prophet Isaiah, (xxviii. 7, 8.) It destroys character 
and influence. It destroys the comfort of homes, 
and beggars families. It entails misery, shame, 
and poverty upon helpless children. It is a fruit- 
ful source of ignorance and crime. It fills our 
alms-houses with paupers and our prisons with 
criminals. It increases our taxes every year. It 
incites disturbances, quarrels, and lawsuits. It 
destroys the peace and prosperity of many a neigh- 
borhood. It incites bloodshed and murder. It 
entails a depraved appetite upon the incoming gen- 
eration. It has a vitiating influence upon the 
young. It parts husbands and wives. It causes a 
neglect and prostration of business. It is the cause 
of much idleness and waste. It causes men to be 
untrue to their trusts, to themselves, to their fel- 
low-beings, and to God. It is therefore a foe to 
God and man. It makes a dribbling idiot of the 
sage, and a consummate fool of the wisest states- 
man. It fills annually, in the United States, about 
75,000 drunkards' graves. It wastes the produce, 



•304 CHRISTIAN CO-OPERATION 

the labor, the money of the country. It hedges up 
the way of the Christian church, and corrupts pol- 
itics. It is in the way of civilization, education, 
and refinement. It leads to licentiousness. It 
destroys filial affection. It produces self-sufficiency 
and irreligion. There are those who "eat the 
bread of wickedness, and drink the wine of vio- 
lence." (Prov. iv. 17.) " The nations have drunken 
of her wine; therefore are the nations mad." (Isa. 
xxii. 13, 14; lvi. 12; xxviii. 7. Prov. xx. 1; xxiii. 
21, 29-35. I. Cor. v. 11; also vi. 10. Gal. v. 21.) 
See the crimes with which drunkenness is associ- 
ated and condemned. (Hab. ii. 5. Isa. xxiv. 7-9. 
Eph. v. 18.) 

There are, then, strong reasons why we ought to 
be temperate, and engaged in this good cause. 
1. Because God commands us to be temperate. 
This ought to settle the whole question and shape 
our whole lives. It is a positive precept of his 
word. The Bible is opposed to all excess, in every 
way. 2. We ought to be temperate, because God 
condemns intemperance. Who can read the refer- 
ences above and not be deeply impressed with the 
idea? ~No one can read God's word with any de- 
gree of attention and not be truly convinced that 
he condemns intemperance. 3. We ought to be 
temperate and abstain from the use ot all ardent 
spirits, because the better judgment and the moral 
sense of mankind are in favor of it, and opposed to 
intemperance. 4. We ought to be temperate, be- 
cause all churches based upon the word of God 
favor it. 5. Because intemperance dulls the men- 
tal faculties, and unfits us for business and the en- 
joyments of life. 6. Because it unduly excites the 
system, injures the health, and shortens life. 7. 
Because it corrupts the soul, vitiates the life, and 
thus unfits us for the society of the good. 8. It 



IN ACTUAL LIFE. 305 

so excites the passions and destroys the reason as to 
make drunkards unsafe in society. 9. Because it 
inflicts a wrong on the community which has a right 
to the best influence of every one of its members. 
This influence drunkenness destroys. 10. It is a 
dreadfully wicked waste of time, money, and tal- 
ent, for which God will hold men accountable. 11. 
Because it often entails miseries on the wife, chil- 
dren, friends, or associates. 12. It is an open vio- 
lation of the laws of nature which teaches equi- 
librium of parts, moderation, temperarce. 13. Be- 
cause drunkenness is self-murder. It murders time, 
money, influence, reputation, mind, body, and soul. 
14. The appetite for ardent spirits is unnatural. 
Nature demands no such thing. It is not a prod- 
uct of nature. It is poison. Its use ought to be 
abandoned. 15. The manufacture and sale of ar- 
dent spirits, except in medicine and mechanics, 
though sanctioned by law, is a wicked business. It 
is a curse to any community. 16. It is a national 
curse. 17. It robs men of happiness here and 
shuts them out of heaven. (I. Cor. vi. 10.) 18. It 
brings down the judgments of God. (Isaiah v. 22; 
xxviii. 1. Hab. ii. 15.) 

But the suppression of this traffic is no small 
work. The magnitude of the evil is appalling. 
There is a vitiated public taste. Thousands love 
the wine-cup. Many come into the world with 
this unnatural taste. They have inherited it. Man}~ 
have tarried at the wine till the desire for it has 
become second nature. This inherited and ac- 
quired taste for stimulants is as strong as life. 
This must be met and overcome. The tone of 
of public sentiment is too low. The majority of 
the people either love the thing, or have some inter- 
est in defending or apologizing for or excusing 
the business. And those who stand up against the 
20 



306 CHRISTIAN CO-OPERATION 

causes of intemperance will have the majority 
against them. Thousands of persons, not at all 
addicted to drinking, will, through interest or 
friendship, or ignorance, affiliate with those who 
defend, or connive at, the drunkard-maker — the 
manufacturer, vender, and user of ardent spirits. 
Thousands of persons are now employed in this 
business. They must be led to find employment in 
other occupations. Millions of dollars are invested 
in the trade — in machinery, grain, and the article 
in wholesale and retail houses. All this capital 
must be diverted from this channel. This will be 
no small work. Medicines are mixed in large 
quantities every day, with alcohol. These are 
dealt out by respectable physicians. Thus is the 
use justified to an alarming extent, and, doubt- 
less, in many cases an appetite created for intoxi- 
cants. We are glad to know that the medical 
profession are awakening to a sense of duty in this 
matter; that they are beginning to feel their re- 
sponsibility, and are speaking out on this question 
in the right way. But in the face of all these dif- 
ficulties, and others that might be named, we must 
not despair of success. We must go manfully for- 
ward, trusting in God. 

What do we want to accomplish the work ? First: 
We must aim to have temperance mothers. We 
can not hope for success without them. They 
are an absolute necessity. We must try to convert 
them all stoutly to this cause. We thank God that 
many of our mothers are temperance women. But 
not all are such. And many are too faint-hearted. 
Give us those who are not afraid to attack the beer- 
seller — who are ready any moment, if it be neces- 
sary, to put a torch to every distillery and whisky- 
house in the country. Second : We want temper- 
ance fathers. A drunken man is not fit to be either 



IN ACTUAL LIFE. 307 

a husband or father. Every woman in the country 
should shun every man who drinks, in small or 
large quantities, as she would a viper. All men 
who tipple or become intoxicated should be hooted 
from all female society, and never have a wife, or 
the smile of a woman to rest upon his accursed 
features. We should have temperance fathers. 

Then we must have temperance teachers. Public 
sentiment, in a large measure, is under the influence 
of our schools and colleges. The power of a teach- 
er is vast and permanent. Those who drink ardent 
spirits, or connive at the nefarious business, are un- 
fit to be the molders of the minds of the rising 
generation. And we can not reasonably hope for 
success in this cause without having strictly tem- 
perance men and women in charge of all our public 
and private schools, of all grades. The schools of 
the country should be nurseries of temperance 
thought, and fountains of temperance actions. A 
man who comes from the schools should be inured 
against the vice, and an ardent supporter and an 
earnest advocate of reform on this question. If ed- 
ucation does not teach moderation and self-control, 
it has failed in an important sense. 

Then, again, we want all the churches committed to 
this cause. It is a question of moral reform, and lies 
in the legitimate province of religion; and it should be 
so considered by every church. Every man should 
be made to feel that when he joins a church he 
joins a strict temperance society, and takes a sol- 
emn pledge of abstinence from all that will intox- 
icate. And so long as churches in their delibera- 
tive councils ignore this question, they are not only 
highly culpable before God, but they form a bul- 
wark of strength to those who deal in and use the 
liquid fire, and stand directly in the way of, and 
thus materially hinder, the temperance reform. 



308 CHRISTIAN CO-OPERATION 

Ministers of the gospel must take an active interest 
in this matter. The churches to a large extent are 
controlled, in one way and another, by the minis- 
ters. Their teachings, views, opinions, and influ- 
ence permeate the whole body, and give color and 
shape and momentum to nearly everything con- 
nected with the moral and religious element of the 
country. Their influence does not stop within the 
pale of the church. The community, and even the 
state, feels the power of their influence aud teaching. 
A. wonderful and awful responsibility rests with the 
gospel minister. His voice should be heard in de- 
cided tones, as God has given him authority, against 
the infamous business of making, selling, and using 
ardent spirits. The Bible warrants him in speak- 
ing in favor of temperance and against intemper- 
ance. It is surprising what an amount of temperance 
matter the Holy Bible contains. And one need not 
go far to find plenty of texts and ample material 
for the most searching discourses. He who studies 
the Bible studies this question. And he who will 
not preach against the evil effects of wine, gin, rum, 
brandy, whisky, etc., is u a dumb dog, that can not 
bark." The most effectual way of meeting this 
evil is to use "the sword of the Spirit, which is the 
word of God." Meet the evil as God meets it. De- 
nounce it as he denounces it. Look into society. 
See the woes iutemperance has wrought, the mis- 
ery it is producing, and then apply, in the spirit of 
the Master, the divine remedy. Thus awaken the 
moral sensibilities of the people. Arouse public 
sentiment. Make the people see and feel that it is 
a religious duty to be temperate, a duty to discour- 
age the course that may lead to a life of drunken- 
ness, misery, shame, and ruin. All this may be 
done without meddling in the politics of the coun- 
try. When a proper sentiment is produced, poll- 



IN ACTUAL LIFE. 309 

ticians will not be slow to take up the question and 
incorporate it into their platforms. 

We want a temperance literature. Many may be 
reached by the book, the tract, the magazine, the 
newspaper, who can not be fully reached by any 
other means. The work of the teacher, the church, 
the gospel minister, ought to be supplemented and 
aided by the press. So powerful is the press at 
this day, that it may in a large measure neutralize 
the influence of the schools and the churches. 
Therefore it is important that the press of the coun- 
try be favorable to the temperance cause, and that 
it send forth } 7 ear after year, month after month, 
week after week, and even day after day, a temper- 
ance literature. We waut public, social, and pri- 
vate life impregnated with this temperance idea. 

Hence it is very necessary that there be a correct 
public sentiment on this very important question. 
Herein lies the difficulty. Public sentiment is 
wrong, and the public are guilty before God. If 
the mass of the people were right on this subject, 
intemperance would go down. But the people are 
not right. The political parties know this, and 
dare not touch the thing, or but lightly if at 
all. The moment any party takes rigid measures 
on this question, it loses its place in public confi- 
dence. The rum element holds the balance of 
power in this nation; and so long as public senti- 
ment is as it is, so long but little effective and rad- 
ical work can be done. Public sentiment must be 
renovated. To this end we have suggested the 
foregoing methods. We must begin at home and 
train up with the aid of our schools, our churches, 
and our literature, a temperate race. Those grown 
up wrong must be turned over. This great pool 
of public thought, prevailing sentiment, must be 
rectified. To do this we must throw in as much 



310 CHRISTIAN CO-OPERATION 

Bible truth as possible. Those who see the right, 
and kuow the right, must be incessant in their 
Labors night and day, to bring about the needed 
reform. The evils of intemperance must be dis- 
cussed, held up to view, exposed. The public con- 
science must be quickened. Law will do but little 
where the public sentiment will not respect or en- 
force it. We want first a predominance of moral 
feeling decidedly in favor of the cause, then law to 
compel others to come in and regard the rights of 
humanity. 

A few years ago, in a town where there were 
three churches and as many grog-shops, a minister 
preached a sermon on temperance. He felt that 
the evil ought to be stayed. The demon was 
making its inroads upon some of the best fami- 
lies of the place. The young were rushing on to 
a life of shame, to fill drunkards' graves. The evil 
had entered the church. The membership, in a 
number of instances, had fallen victims to the foe. 
One man, of a fine family, had died of delirium tre- 
mens. Whisky-sellers were growing fat while min- 
isters of the gospel were being starved out of the 
work. Men had money for whisky but none for 
the gospel. Men would stay away from their fam- 
ilies till four o'clock in the morning over the card- 
table and the glass. They would get drunk, swear, 
quarrel, and use deadly weapons. Yet with all 
this the people did not seem to be alarmed. They 
went about their business as usual. They laughed 
and chatted; went to church and Sabbath-school; 
sung and prayed and held protractad meetings. 
But when the minister preached this sermon on in- 
temperance, the people were thunder-struck at his 
audacity. "It was wild and erratic." " It would 
do more harm than good." " And then to preach 
a temperance sermon on Sabbath evening!" That 



IN ACTUAL LIFE. 311 

was horrible ." Then, we must have alcohol to cut 
gums and mix medicines." " Such, remarks only 
disgusted the people." " Whisky is good in its 
place." Thus the people, church-members and all, 
whimpered and simpered aud grumbled and com- 
plained and objected and found fault. Three 
grog-shops and a host of drunkards gave them no 
alarm, but one temperance sermon gave them a 
world of uneasiness. To the minister's personal 
knowledge, there was but one woman — an excel- 
lent Christian woman, — in the whole place who 
sustained him in his course — so saturated was the 
whole place with whisky. The public conscience 
was stultified. And so it is in a greater or less 
degree all over the country. Here and there are 
noble exceptions, but they are so "few and far be- 
tween," like angels' visits, that when you come to 
any united political action their influence is like 
the pleasant cottage on the plain before the sweep- 
ing storm: it rushes in its fury by and leaves the 
cottage behind, or strews it in fragments over the 
ground. If we can, by any and all proper means, 
bring the minds, the feelings, the consciences, the 
will of the people to a proper standard, the sup- 
pression of the liquor-traffic will be a compara- 
tively easy matter. A free people will always find 
means to accomplish what they really desire to do. 
The truth is we do not wish to suppress this iniqui- 
tious business. We are wedded to it, and love it. 
Hence we stand and quarrel over modes, while the 
work of death goes on and thousands annually go 
to ruin. Here is the great field for temperance 
men to work — to correct public sentiment, and lead 
the people, the masses, to re*ally desire and will 
that intemperance shall cease. 

Then, toe must have temperance laws. A law is a 
rule of action. Every well-regulated state must 



312 CHRISTIAN CO-OPERATION 

have just and equitable laws for the encouragement 
of virtue and the punishment of crime. Law may 
be regarded, first, as a commendation of the ac- 
tions of the subjects; second, as a means of edu- 
cation to bring the subjects up to a desired 
standard; third, as a check or restraint upon 
vice; fourth, as a power, frequently, to compel 
men who are unwilling to do what they ought — to 
pay honest debts, to repair damages, to avoid tres- 
pass, etc; fifth, as a punishment for crime. In 
all these views the rule of action is not lost sight 
of. As to the first view, law is simply the out- 
growth of public sentiment, and is obeyed from a 
sense of right. The same course would be pur- 
sued without the law. Obeying the law is an after- 
thought. The law can be appealed to as a justifi- 
cation of the course. The motive exists without 
the law. Men who are habitually honest or tem- 
perate, — so from principle, so from a deep sense of 
right, — are not so because the law requires it. They 
are above law, and yet subject to law. As to the 
second view, the subjects are below the law, and 
must be brought up to it. Hence it is not an 
expression of existing public sentiment, or of the 
sentiment of the subject, but an indication of what 
it ought to be. To discard or repudiate all laws 
not in accordance with public sentiment, must be 
to ignore the educational power of law. It is not 
best to make the law entirely obnoxious to the peo- 
ple by burdening the statute-books with ordinances 
that can not or will not be respected or enforced; 
yet it is sometimes necessary to go at least beyond 
the rank and file, and pass just and necessary laws, 
that moralists, philanthropists, and Christians may 
have their influence in bringing the people up to a 
higher standard. Care should be taken not to re- 
tard a good cause by excessive legislation ; and yet 



IN ACTUAL LIFE. 313 

vigorous measures are sometimes necessary to ac- 
complish an end. We know, too, that many who 
are not in sympathy with a certain law are re- 
strained in their course by its influence, by the 
shame and punishment its transgression might 
bring upon them. Hence we want the best tem- 
perance laws that can be devised, and a willingness 
on the part of temperance people to rigidly enforce 
those laws, and compel men to keep within bounds, 
and visit upon the heads of offenders the just pen- 
alty of violated law. To this end we must have 
public officers who are temperance men in sentiment 
and action ; men who will consort with the better 
part of community to enforce law. Men who will 
encourage or connive at the traffic are unworthy 
the confidence or support of the public. And ev- 
ery man who loves his country and his fellow-beings 
should see to it that his influence goes to support 
strictly temperance men for office. 

But we must begin at the right end of the work. 
Let us commence at home; then carry the work into 
the Sabbath-school, the day-school, the college, and 
the church, and thus disseminate a healthy public 
sentiment on the question. Let us bring our influ- 
ence, in every honorable way, to bear upon those 
who make and sell ardent spirits. Let us enforce 
rigidly the laws existing, and hasten on to have other 
laws passed by which the business may be entirely 
suppressed. We must stop the business by which 
drunkards are made, if we would get rid of the 
terrible evils of intemperance, and cease digging 
seventy-live thousand drunkards' graves every year. 



814 CHRISTIAN CO-OPERATION 

CHAPTER IV. 

CARNAL WARFARE 



PRINCIPLE IV. 

" And suddenly there was with the angel a mul- 
titude of the heavenly host praising God, and say- 
ing, Glory to God in the highest, and on earth 
peace, good will toward men." (Luke ii. 13, 14.) 

REMARKS ON WAR. 

War is always a calamity. It is one of those 
evils for which sin is accountable. It is always, 
either directly or indirectly, the result of wicked- 
ness. It is an evil, though we be obliged to fight. 
It would be better were it otherwise. War is to 
be deplored under all, even the most favorable, cir- 
cumstances. It darkens the pages of history. It 
drenches the earth with human blood. It tinges 
our seas and rivers with a crimson dye. War is a 
heartless monster. It mars the beauty of God's 
beautiful earth. It feeds the bitterest and darkest 
passions in the human heart. It spreads a pall of 
mourning and death over fair nations. Even its 
contemplation is shocking to the finer feelings of 
our nature. It sickens the heart. It carries in its 
pathway the sorest evils — devastation, destruction, 
bereavement, and mourning. When will wars 
cease ? Answer : When the religion of Christ pre- 
vails. The Bible predicts and records such carnage 
and woe. " There shall be wars and rumors of 
wars." Parts of the Old Testament are largely 



IN ACTUAL LIFE. 315 

taken up with the record of the most atrocious 
wars. Christ knew that wars would continue for 
a time, and he so said. He does not thereby nec- 
essarily approve them. 

WHAT IS CARNAL WARFARE? 

What is war ? It is thus defined by a standard au- 
thority (Noah Webster): " A contest between na- 
tions or states, carried on by force, either for defense, 
or for revenging insults and redressing wrongs, for 
the extension of commerce or the acquisition of ter- 
ritory, or for the obtaining and establishing the 
superiority and dominion of one over the other." 
This is quite a full definition, iucluding not only 
the meaning of the word but the causes or objects 
of war. The primary sense of the root of the 
word is to strive, struggle, urge, drive; or to turn, 
twist, or wrench. War implies all this. It is a 
striving or contest by force between parties, na- 
tions, states, or bodies of men. It is a struggle, 
urging, driving, sometimes very severe and fatal. 
Men try to urge, turn, or twist each other in their 
own way, even to the death. It implies a difference 
of opinion, failure of amicable adjustment, a disre- 
gard, in a measure, of reason in one or both par- 
ties, and an appeal to might to settle the dispute. 
There* are two kinds of carnal war, offensive and 
defensive. When war is made by one nation or 
party against another without just cause, it is 
called offensive. When war is undertaken in de- 
fense of natural, personal, or national rights, it is 
called defensive war. 

THE CAUSES OF WAR. 

Wars have been undertaken and carried forward 
to the bitter end for almost all conceivable purposes. 



316 CHRISTIAN CO-OPERATION 

The history of the world presents a scene of blood- 
shed with only here and there a respite. For the 
wildest fancies, the most wicked purposes, and the 
highest aims, have wars been waged. Ambition, 
misunderstanding, suspicion, the defense of right, 
envy and jealousy, want, national pride, treachery, 
revenge, and even religion, with other things, have 
been used as incentives to war, — bloody, dreadful, 
and devastating. It may do us good to pause awhile 
here and look at some of these causes. 

Sin, as I have said, is the primary cause of war. 
If sin had not entered the world, war would not 
blot the pages of history. If no revolt had taken 
place in heaven, no war would have been there. 
When sin is destroyed and Satan chained, then wars 
will cease. Christianity is a system of "peace and 
good will to men." It can produce no revolt from 
God, no schism among men. We must attribute 
to sin, its advocates and concomitants, all war and 
its attendant evils. Were it not for sin even the 
Christian life would be one, not of warfare, but 
of unbroken enjoyment. Sin is the general cause. 
Others are attendant. I name some of them : 

1. Misunderstanding. Men differ in their opin- 
ions and practices, then separate. Distance often 
magnifies differences. Unlike actions aggravate 
each other. Then motives are impugned. Quarrels 
arise. Hard words pass. Threats come to blows. 
Passion rules and reason lies prostrate. The roll of 
the drum and the march of armies are heard. The 
clash of arms, the roar of artillery, the clouds of 
smoke, the groans of the dying, tell us the mortal 
combat is going on. All the wicked passions of man's 
heart are let loose, and like demons, filled with fury, 
they teast on blood and wickedness, till surfeited 
they sleep awhile and reason adjusts the differences 
and ends the strife. A little consideration would 



IN ACTUAL LIFE. 317 

have saved the blood and spoil. Had the northern 
and southern people well understood each other, a 
few heartless leaders would not have led them into 
the wicked rebellion of 1861. 

2. Avarice has made war. Gold is the god of 
many, and to it they are devotedly attached. The 
love of gold reigns in their hearts, and rides down 
every other motive and feeling. Gold is their pil- 
low of repose, the dream of their nights, the anxious 
thought of their days ; yes, their labor of life. 
Their eyes turn everything into gold. Their 
souls are incased in the precious dust. They feed 
and clothe themselves with gold. With this they 
fill their eyes, their minds, their souls, and their 
coffers. In gold they u live and move and have 
their being." Its image haunts them evermore. 
Avarice says, " I must have gold; honestly, if I can; 
but, I must have gold" Avarice led Hernando Cor- 
tez to invade Mexico, and Francis Pizarro to con- 
quer Peru. It was this that blinded their eyes, 
deafened their ears, and steeled their hearts to 
reason, justice, and humanity. This led specula- 
tors to prolong the slave-holders' rebellion in the 
United States. This has led to bloody outrages up- 
on the Indians. This led the mercenary troops to 
wage the Lybian war. They practiced every 
knavish art to extort money from the Carthagin- 
ians. " When one point was gained, they immedi- 
ately had recourse to a new artifice on which to 
ground some new demand." The demon spirit 
works in gold. Eternity alone will its mischief 
unfold. "The love of money is the root of all 
evil. 

•3. Ambition has caused many a sanguinary 
conflict. This was mixed with the avarice of 
Cortez and Pizarro. Philip of Macedon, Alexan- 
der the Great, and Napoleon Bonaparte were men 



318 CHRISTIAN CO-OPERATION 

whom an unholy ambition maddened, and led on 
like wild beasts to feed on the blood of conquered 
nations. 

4. Oppression breeds war. Men can not always 
submit to indignity and insult. " Oppression 
maketh a wise man mad." The revolt of the 
American colonies from England was the result 
of oppressions. The prime cause of the civil 
war in America was slavery. Tyranny has over- 
done itself in Italy, and through war she is free. 
Tyranny in Britain, we are told, produced a war 
through which she obtained her present form of 
government. We may oppress men to a certain 
degree, and for a time, but there comes a period 
when death is preferred to abject slavery; and if 
the galling yoke be not lifted, those who hold the 
power must take the consequences. 

5. War is often, if not always, a judgment of 
God upon a people or nation for their sins. It is a 
cathartic in the hands of the Almighty by which he 
purges the nations when milder remedies prove un- 
availing. The Canaanites are a notable example. 
They intrenched themselves in their idolatrous 
iniquities. Their cup became full to overflowing. 
Their reformation was hopeless. Moral suasion 
and milder judgments were ineffective. God gave 
them to the wasting of the sword. Egypt grew 
proud, haughty, obstinate, rebellious, and desper- 
ately wicked. God delivered them to the plunder 
of an excited soldiery. Tyre, queen of the isles, 
defied God and steeped herself in crime; and God's 
anger consumed her in war. Sword, fire, destruc- 
tion, and death overtook and devoured her. It is 
mournfully written, "Babylon is fallen, is fallen." 
The woe is fulfilled against that mighty city on 
Shinar's plain. It is known only in history, and 
its very site is a matter of conjecture or dispute. 



IN ACTUAL LIFE. 319 

It has been swept away, as with the besom of de- 
struction. Behold the Jews. They provoked God's 
displeasure; his displeasure brought his judgments; 
his judgments brought wasting war; and war 
brought their total overthrow; and now they are a 
hiss and a by word among the nations. God often 
punishes one wicked nation with another, thus 
chastising the conqueror with the conquered. 
Then " fear God." For " our God is a consuming 
fire." " It is a terrible thing to fall into the hands 
the living God." 



IS WAR EVER JUSTIFIABLE. 

A man or a woman may fight 
In defense of a natural right. 

I take it that offensive war is condemned by 
the law of God, by the common principles of uni- 
versal justice, by the spirit and teachings of Chris- 
tianity, as well as by the civilized world. To prove 
this position, I could pile argument upon argu- 
ment till a volume were filled. Any who have 
doubts upon the queston may consult the works is- 
sued by " The American Peace Society." 

In God's government of the world, and in bring- 
ing about a proper state of society, he recognizes 
two principles, force and persuasion. The state 
personates and uses force; the church, persuasion. 
These bodies act in two spheres, and are governed 
by two sets of principles. The state takes hold of 
man's rugged nature and carries it to a certain 
hight of development ; then the church takes hold 
and completes the work. The state reaches farther 
in the way of compulsion ; the church in the way 
of persuasion. 

Force is seen almost everywhere in nature and in 



320 CHRISTIAN CO-OPERATION 

art. See it in the storm, the water, the rolling of 
a log, the managing of a horse, the punishment of 
a child, and in enforcing law and order by the 
sword. It is instinctive in man to preserve life, 
and defend the right. The spire of grass, the stick, 
the stone, the huge mountain, are all kept together 
by the force of cohesion. What would nature be 
without the forces of attraction and gravitation ? 
Solomon says, " A rod for the fool's back ; " " cor- 
rect thy son while there is hope, and let not thy 
soul spare for his crying;" u the rod and reproof 
give wisdom." This is force, that has in it a world 
of persuasion. The wicked and angry passions of 
men are subdued or held in check by the thunder- 
bolts of heaven, even at the sacrifice of whole na- 
tious and armies. Witness the antediluvians, the 
hosts of Pharaoh at the Red Sea, the Canaanites, 
the Tyrians, and the Babylonians. The state is an 
organization of power for compulsion. It is de- 
signed to introduce and enforce law and order, 
to restrain the wild, wicked, excited, perverse pas- 
sions of men, to keep lawless and unreasonable men 
from imposing upon others or forcibly or unjust- 
ly taking away their rights. 

Remember, then, that only nations or legitimate 
governments may engage in carnal war, and then 
only for the ends of justice. Hence a government 
may make war, if there be no other remedy, to regain 
persons and goods wrongfully taken away. When 
Lot's family and goods were taken by the confed- 
erate kings, Abram, arming his men, pursued and 
captured these kings, and brought back the persons 
and property. Melchizedek, "priest of the most 
high God," met Abram on his return, blessed him, 
and treated him. And " after these things the word 
of the Lord came unto Abram in a vision, saying, 
Fear not, Abram : I am thy shield, and thy exceed- 



IN ACTUAL LIFE. 321 

ing great reward." As a prince, as a politician, in 
the capacity of a governor, he goes forth in the de- 
fense of injured justice, and God is not angry with 
him. (G-en. xiv. xv.) 

A government may make war to recover territo- 
ry unjustly taken away, if all other means fail. 
Canaan belonged to Abraham and his posterity by 
the gift of God, and right of first settlement. That 
right was not lost by a temporary sojourn in 
Egypt. When the Israelites came back under the 
leadership of Joshua, they found their land over- 
run by the Canaanites, a class of people devoid of 
every principle of justice, honor, and manhood, — a 
people who had no claim to the land they were 
possessing. They were mere encroachers, without 
any civil or divine right to the territory, no more 
than a man who would, without consent, move into 
a vacant house, and cultivate the farm, because the 
owner saw fit to vacate it for a time. So when 
Israel came to Canaan, the inhabitants might do 
one of two things, either vacate the land, or come 
under the dominion of the rightful owners, and 
serve them (Deut. xx. 10), and become absorbed 
by the nation and enjoy equal rights with the 
Israelites. But they rejected both these opportu- 
nities, and the Jews had no alternative left but to 
drive out their enemies. They were engaged in a 
just cause, for just ends, and God blessed them in 
their deeds. 

The soldier's life, as a profession, is recognized 
by the Bible. John the Baptist said to the sol- 
diers, "Do violence to no man, neither accuse any 
man falsely, and be content with your wages." 
They are told what not to do, and what to do. 
They are not to commit any outrage; not to use 
unjust force; not to indulge in crime. It would 
not be disregarding the precept to obey the magis- 
21 



322 CHRISTIAN CO-OPERATION 

trate, in using the sword to enforce just laws, in 
quelling disturbances, in repelling invasions. They 
are not to abandon their calling, or add to their 
wages by making offensive excursions, or foraging 
through the country. They were to be content 
with their wages, and try to live within their in- 
come, and not seek, by intrigue, to filch money 
from the public treasury. 

But if war be the result of sin, how can a Chris- 
tian engage in it ? If sickness be the result of sin, 
how can a Christian engage in the practice of med- 
icine? War is designed to restrain the evil_pas- 
sions of men; medicine to restrain the evil diseases 
of men. Both are equally just, when they subserve 
proper ends. The history of the first two thousand 
years taught two important lessons: First: That 
men's lives must be shortened. Second: That the 
life should be forfeited for capital crimes. Hence 
the famous blood-for-blood law given to Noah on 
coming out of the ark. (Gen. ix. 5, 6.) If men 
would not be killed they must not murder, or re- 
sist lawful authority. For the officer of the law 
" beareth not the sword in vain." (Rom. xiii.) 

There are several reasons for taking the life of a 
man. First: Because the criminal has forfeited 
his life under the law of God. Civil laws dare not 
go beyond the law of God in this matter. God 
gives life, and God alone has the right to say 
when it shall be taken away. The law to Noah is 
a civil precept and has never been revoked. Sec- 
ond : To cut off the criminal's influence among 
men, and fully secure society from any further dep- 
redations. As long as the murderer lives, society 
is not safe; for he may, even though imprisoned, 
kill some other person. The only safe way is to 
dispatch the felon. Third : To deter others from 
committing like crimes. Fourth : To warn others 



IN ACTUAL LIFE. 323 

from following the course that leads to such awful 
results. Capital punishment and war are based on 
the same principle. To kill a man maliciously or 
by due process of law when he has not forfeited 
his life, is murder, — bloody murder. Disguise it as 
you will, it is murder \ To wage war without just 
cause is wholesale murder. And God will treat 
those willingly engaged in it as murderers. If 
government can not apprehend criminals by due 
process of law, if they combine and intrench them- 
selves, and defy government, and law, and justice, 
and order, then it must resort to force — the sword 
— war. And war, under certain and rigid restric- 
tions, will be justifiable just so long as men will 
not submit to legitimate government, will not re- 
gard law and order, will not listen to reason, will 
not respect the rights of their fellow-beings. 
Whenever the causes of war are removed, theu it 
will cease. It is the business of the Christian 
church to remove those causes. 

WAR UNJUSTIFIABLE. 

1. War dare not be waged against law and 
order. Peter took up the sword against Jewish 
and Roman law. The act, it is true, which he re- 
sented, was unjust, and prompted by malice. Yet 
the Savior, though suffering under the burning 
disgrace, said, " Put up thy sword into its place, 
for all they that take the sword [against law and 
order] shall perish with the sword." It was by 
civil authority that Jesus was apprehended. By it 
he was to be tried for the charges brought against 
him. Upon Christ, in the eyes of the law, suspi- 
cion rested. It was the province of the state to ex- 
amine the case, as he was reputed to be dangerous 
to the state. No one has any right to stop the 



324 CHRISTIAN CO-OPERATION 

action of the civil law. Whoever puts himself in 
the way of the apprehending officer may find that 
"he beareth not the sword in vain." 

2. War may not be waged for personal ends. The 
peace of society is of too much value to be sacri- 
ficed to selfishness. If any one can not accomplish 
his personal ends by honest labor, by justice, by 
reason, he must not gain them by war. Yet how 
many bloody and destructive wars have cursed the 
earth, with no higher aim than personal aggran- 
dizement. Some one wants a name, or a crown, 
or riches — has some personal feelings to gratify. 
He can not accomplish this end in an honorable 

JL 

way. So he gathers around him some mercenary 
troops — men who look for personal rewards, if their 
master succeeds; and thus bound together by the 
common tie of self-interest, they go to war. They 
have no regard lor the rights of , others, or for each 
other, only so iar as they can subserve some selfish 
end. It is self first, others afterward. No one 
among them is safe, only so far as he can subserve 
the interests of the rest. It was to the personal 
interest of Christ not to be taken. It was to the 
supposed interest of the disciples that he be not 
taken, for they thought he would restore again the 
kingdom of Israel, and that they would get posi- 
tions in that kingdom. They were so sure of this 
that they even disputed who should be greatest in 
the kingdom. So every motive of self-interest 
would lead them to resist the apprehension of the 
Master. But see the course of Christ. Peter, as a 
bold and leading spirit, makes the first stroke. 
But the Savior gently and promptly checks him, 
saying, "Put up tby sword into its place, for all 
they that take the sword [for personal or selfish 
ends] shall perish by the sword." 

3. The church may not wage war. No man as a 



IN ACTUAL LIFE. 325 

Christian, can engage in war. He must go to war 
as a citizen, but must not leave behind him his 
Christian character. It is the business of the 
church to abolish war. The mission of the church 
is one of peace, not carnal strife. " Peace on 
earth, good will to men." The church is based on 
moral suasion, and therefore can not use force. 
" Whence come wars and fightings among you?" 
They come of' your lusts, your passions. The 
church condemns the spirit and the act of war. It 
teaches and enforces justice, mercy, benevolence, 
and love. Through the operation of these blessed 
principles, war must cease. The church must not 
in any way encourage war. It must use its utmost 
endeavor to settle all disputes without bloodshed. 
" The American Peace Society," viewed from an 
ecclesiastical stand-point, is carrying out the genius, 
spirit, and mission of the Christian church. Christ 
says, "My kingdom is not of this world, else would 
my disciples fight that I be not taken." The 
Savior was the head, or repres^ntitive of the 
church. As such,- neither he nor his followers 
could fight to accomplish their ends. They must 
bear all things, endure all things, hope all things. 
The church can not, dare not fight. All wars 
waged, or stimulated, or encouraged by the church, 
no difference upon what pretext, are so far wicked 
in the extreme. " Blessed are the peace-makers, 
for they shall be called the children of Grod." 
Hence Christ says to Peter, upon whose profession 
he has built the church so permanently that "the 
gates of hell shall not prevail against it," "Put 
up thy sword into its place, for all they that take 
the sword [in the name of the church] shall perish 
with the sword." 

We repeat it with earnestness and emphasis: 
The church dare not wage carnal war. It is a sub- 



326 CHRISTIAN CO-OPERATION 

version of its principles. It is destructive of its 
ends. Its precepts reach not into the Held of force. 
It corrects and reforms in mildness. Reason, per- 
suasion, and kindness are its most powerful weapons. 
With truth and grace it prevails over its enemies. 
Paul brings this matter out in bold relief. (II. Cor. 
x. 4.) u For the weapons of our warfare are not 
carnal, but mighty through God to the pulling 
down of strongholds; casting down imaginations, 
and every high thing that exalteth itself against 
the knowledge of God, and bringing into captivity 
every thought to the obedience of Christ; and 
having in a readiness to revenge all disobedience, 
when your obedience is fulfilled. " 

THE WORLD WITHOUT WAR. 

" The world without a war ! " The soul re-echoes 
the thought, as if it were in unison with the high- 
er and better nature. The world without a war ! 
A vision" comes before the mind, and beauteous 
prospects rise. In panoramic view, a new and 
brighter world passes before the enraptured eyes ! 
Behold the scene ! Suspicion, misunderstanding, 
anger, envy, malice, hatred, revenge, murder, and 
war are known no more. These words are literary 
curiosities. They stand in the languages of earth 
as sad mouuments of the past depravity of the 
world, and of the human heart. The millennium 
is dawning. And children know not the meaning 
of these strange and uncouth words. There is a 
horror in the sounds, and their meaning must be 
explained, for they can not learn anything of them 
in actual life. And when they are explained they 
are a mystery still, for their meaning is being buried 
in the dark and forgotten past. Not a family on 
the whole earth knows any angry strife. Sweet 



IN ACTUAL LIFE. 327 

peace dwells in every heart and home. Discord is 
not known in any neighborhood. "Thou shalt 
love thy neighbor as thyself" is a controlling el- 
ement in every soul. Not a church in any land has 
the shadow of strife. But the sweet song, " See 
how these brethren love," is heard in every vale and 
mountain, on every isle and continent. State is at 
peace with state, and nation with nation. The roll 
of the drum, the roar of artillery, the measured 
tread of armies, have all died away in the far dis- 
tance. Military parade has no place in our thoughts, 
and the business of the soldier is obsolete. Human 
life is a sacred thing, and a man is safe anywhere. 
"Holiness unto the Lord" is written on the bells of 
the horses, and all pleasures among men are made 
subservient to the glory of God. Intrigue, dishon- 
esty, overreaching, and misrepresentation are not 
known in trade. Selfish ends are ignored. Each 
"looketh on the things of the other," and all feel 
that " none liveth unto himself." Confidence reigns 
in every bosom; and well it may, for nothing is 
done by any one by which it may be destroyed. 

Men meet and part as brothers in a common 
cause, and not a thought of distrust ever causes a 
ripple on the quiet sea of human business or hu- 
man pleasure as it flows on in its mighty sweep to 
the great unknown beyond. The mind, freed from 
all conventionalism, eliminates all error from the 
arts and sciences of the day, and disports with 
knowledge as the most expert boy with his mar- 
bles, his bat, or 'his ball. Time and space and 
labor will, in a large measure, be overcome. God 
will pour the electric current over the frozen and 
arid plains of the North, while the earth will " yield 
her increase" bountifully, and almost spontaneously. 
Satan will be chained by the great links forged in 
the furnace of Justice, and Truth will turn his key 



328 CHRISTIAN CO-OPERATION 

in the door of "the bottomless pit." Steel high- 
ways will interlock the continents, and nations will 
talk to each other over the wires as two friends talk 
side by side in the quiet chamber. " They shall 
beat their swords into plowshares, and their spears 
into praning-hooks: nation shall not lift up sword 
against nation, neither shall they learn war any 
more." (Isa. ii. 4.) "The wolf also shall dwell 
with the lamb, and the leopard shall lie down with 
the kid; and the calf and the young lion and the 
fatling together; and a little child shall lead them. 
And the cow and the bear shall feed; their 
young or.es shall lie down together: and the lion 
shall eat straw like the ox. And the sucking child 
shall play on the hole of the asp, and the weaned 
child shall put his hand on the cockatrice' den. 
They shall not hurt nor destroy in all my holy 
mountain: for the earth shall be full of the knowl- 
edge of the Lord, as the waters cover the sea." 
(Isa. xi. 6-9.) God will make a covenant for us 
"with the beasts of the field, and with the fowls 
of heaven, and with the creeping things of the 
ground." He " will break the bow and the sword 
and the battle out of the earth," and make us "to 
lie down safely." (Hos. ii. 18.) The blessed Christ 
"shall speak peace unto the heathen: and his 
dominion shall be from sea even to sea, and from 
the river even to the ends of the earth." (Zech. 
ix. 10.) The angels will come down from the 
heavenly world, and chant, as only angels can, the 
fulfillment of the prophecy delivered on the plains 
of Judea when Christ was born, " Glory to God in 
the highest, and on earth peace, good will toward 
men." Then will well up from every human heart 
and tongue one responsive song of thanksgiving: 
" Praise God in the firmament of his power;" for 
"The kingdoms of this world are become the king- 



IN ACTUAL LIFE. 329 

doms of our Lord, and of his Christ; and he shall 
reign forever and ever." (Rev. xi. 15.) Then will 
the universal brotherhood of man he fully recog- 
nized, all will belong to one family, and we shall 
be truly, in the most literal sense, "United Breth- 
ren in Christ." 



CHAPTER V. 

VOCAL AND INSTRUMENTAL MUSIC. 



PKINCIPLE V. 

" Therefore % the redeemed of the Lord shall re- 
turn, and come with singing unto Zion; and ever- 
lasting joy shall be upon their heads." 

MUSIC. 

The world is full of music. Heaven resounds 
with the praises of saints and angels. The worlds 
that hang out as lamps in the sky are " forever 
singing as they shine, ' The hand that made us is 
divine.' " There is music in the wind, from the fu- 
rious blast of the hurricane, to the soft, low whisper 
of the evening breeze which only moves the leaves 
of the aspen as it passes. There is melody in the 
ocean's roar; in the dashing and tumbling of the 
cataract; in the river's moan; in the murmuring of 
the brook; in the dropping and pattering of the 
rain. What music, as the moonbeams fall upon 



330 CHRISTIAN CO-OPERATION 

the splintering ice on some clear, cold night in the 
winter-time; what treble notes the pine-trees play 
as the wind sweeps through their boughs. Hark! 
a wierd sound comes from the bough on which the 
night-bird sits. What a world of delicious music in 
the whole bird tribe! God has given them a pecul- 
iar endowment in this direction, and a large part 
of their life is spent in song. Go out among the 
trees on some spring morning and listen to the 
happy concert of voices, all oblivious of time and 
harmony and tune and pitch. Every one is sing- 
ing his own song; yet what music they make ! It 
is a perfect delirium of sounds; yet in point of 
beauty and charm there is nothing in art that can 
surpass or even equal it. The mocking-bird is a 
little world of music in himself. 

AN AUTUMN SCENE. 

You have perhaps been out in the forest in autumn, 
on a calm, clear day. All is still. The leaves 
pitapat, and rustle among the branches, and drop 
to the ground. Now whack, whack, whack, go 
the nuts as they fall. Listen ! Oh, it is the barking 
of the merry squirrel. See him racing and hear him 
chattering. Yonder he sits, perched upon the bough 
of a tree. Bang ! goes the sportsman's gun. Down 
comes the poor fellow, bleeding and struggling to 
the ground. He will bark no more. The rattle of 
the fowling-piece dies out on the air, and all is quiet 
now. You are startled at the sound of your own 
feet as you walk over the fresh-fallen leaves. Sud- 
denly the voice of some solitary bird breaks out 
upon the stillness of the hour. Now its song is 
ended, and you hear the dropping of the leaves 
again. But, hist! what shrill scream is that? It is 
the hawk, lurking about to make a meal on some 



IN ACTUAL LIFE. 331 

poor bird; and, perhaps, wrapped up in his own rev- 
eries, he has forgotten himself, and so has uttered 
this shriek. He is doubtless sorry for it now, as it 
will be a warning to the birds to keep out of his 
reach, and he will likely miss his meal. How like 
some indiscreet men, who bawl out their own plans 
before they are matured, and thus defeat their own 
purposes. JSiow you hear the blue jay chirruping 
out his taunting song as he is hid away in some 
tuft of leaves, and you are restrained from shoot- 
ing him only by the thought that it would be 
wanton cruelty, as he is a harmless bird and not fit 
for food. Whisk ! now comes the eddying blast, 
rolling up the leaves and sporting with them like 
some weird spirit from the unseen world. Perhaps 
the clouds come up and send down the fitlui 
shower, roaring as it comes, pattering like so many 
busy little feet among the dry and withered 
leaves. 

Every season has its music. But I can not pursue 
this subject further. The thoughtful reader can do 
this for himself. And the devout mind will find 
that " to him who in the love of nature holds com- 
munion with her visible forms, she speaks a varied 
language." He may be led to exclaim with David, 
"Let the heavens be glad, and let the earth rejoice: 
and let men say among the nations, the Lord 
reigneth. Let the sea roar, and the fullness there- 
of: let the fields rejoice, and all that is therein. 
Then shall the trees of the wood sing out at the 
presence of the Lord, because he cometh to judge 
the earth. give thanks unto the Lord; for he is 
good; for his mercy endureth forever." (I. Chron. 
xvi. 31-34.) He will see, too, that "the little hills 
rejoice on every side," and that the pastures and 
valleys shout for joy and sing. (Ps. lxv. 12, 13, 
civ. 12. Cant. ii. 12.) 



332 CHRISTIAN CO-OPERATION 

THE LOVE OF SONG, 

In general terms, is universal. Nature and grace 
love song, and opposition to it is folly. It is one 
of those things destined to be popular in all ages, 
among all classes of men, on earth and in heaven. 
The song wakes a responsive echo in the heart of 
every living, sentient being. Men will listen to 
the sweet roll of warbling notes, out of the mere love 
of the thing, when they will listen to nothing else. 
Religion belongs alone to man and to those above 
him; but music takes in a wider range, and reaches 
out and touches a responsive chord in the great 
world of living creatures below the scale of man. 

Whatever is loved will have its influence. And 
any system designed for general acceptance must 
not overlook this powerful agency. The lower an- 
imals are thrilled by the entrancing strains of 
music, and some have been known even to die in 
ecstacies under the ma^ic touch of the bewildering 
chords of the violin. It is related of a traveling 
musician that the very reptiles crawled forth from 
their hiding-places as he played upon his instru- 
ment by the way. The wildest excitement the 
author has ever seen among herds of cattle, was 
produced by the rough notes and unearthly clatter 
of the wooden rattle, called, in some sections, the 
"horse-fiddle." 

It has been beautifully said that "music hath 
charms to soothe a savage breast." The maddest 
passions of the human heart are subdued to the 
gentleness of the dove by the warbling voice of 
some sweet singer. The best reformatory and edu- 
cational systems are those that do not discard music 
as an entertaining, molding, and controlling agency. 
Music has a peculiar power. Nothing can supply 
its place. It has no substitute. Some one has said, 



IN ACTUAL LIFE. 333 

" Let me write the songs of a nation, and I care not 
who writes its laws." Let me write the songs, 
sacred and secular, of this generation, and I will 
vouch for the laws of the next. 

P. C. Headly, a beautiful writer, says, " The sym- 
pathies will flow, and the heart melt, when the 
notes of touching song or the tremulous voice of 
grief fall on the ear, if no other appeal will move. 
The hardened man who could smile at the thunder 
and scorn the messages of mercy, has been subdued 
to tears with a plaintive strain breathed by gentle 
voices. The value of music is therefore pre-emi- 
nent as an instrumentality with which to reach the 
sensibilities of the soul. More than this, there is 
no language or mode of expression that can com- 
pare with it in giving utterance to the joy or grief 
of human life, and the homage due to the Infinite 
one." 

Many a wayward wanderer has been charmed 
back to the path of virtue, many an evil purpose 
broken, many a new impulse given, many a care- 
worn, weary, downcast soul encouraged to renewed 
exertion, many a heavy burden made light, by the 
mystic, magic power of song. 

"It is fabled of Orpheus, a most celebrated mu- 
sician, that such was the enchanting harmony of 
his lyre, that he built the city of Thebes by it: the 
stones and timbers danced to his melody, and, by 
the power of his harmony, rose up and took their 
respective places in the different parts of the wall 
that was to defend the city." This is not a mere 
fancy, for history informs us that " Amphion was a 
skillful player who was frequently employed by 
the Theban workmen to play to them while en- 
gaged in their labor, and for which they rewarded 
him out of their wages. So powerful and pleasing 
was his music that they went lightly and comfort- 



334 CHRISTIAN CO-OPERATION 

ably through their work; and time and labor 
passed on without tedium or fatigue; and the walls 
and towers were raised speedily. And this by a 
metaphor, was attributed to the dulcet sounds of 
his harp." 

When Josiah came to the throne, he began to 
"purge Judah and Jerusalem from the high places, 
and the groves, and the carved images, and the 
molteu images, and to repair the damages which 
the temple had sustained under the wicked reign of 
former kings." It is said that the artificers and 
builders " did the work faithfully." There was a 
reason for this: they had overseers who understood 
the power of music, and when they wished to set 
the work forward they did not use harsh measures, 
but brought to their aid " of the Levites, all that 
could skill of instruments of music." Any man 
who has any development of soul at all can work 
better, study better, endure temptation better, for 
the cheering influences of music. Home labor, 
school labor, and church labor can all be made 
lighter by song. 

The Wesleys built Methodism as much by the de- 
vout songs they put into the mouths and hearts of 
their followers, as by their method, or doctrine, or 
labor. The swell of song, like a mighty wave, has 
swept down all opposition. It is doubtful whether 
any cause can succeed that does not excite the en- 
enthusiasm indicated by the outgushing of the 
heart in song. 

THE POWER OF SONG 

Is mysterious and wonderful. It was the music of 
God's almighty voice that spoke out upon open 
space and caused the worlds to arise in beauty and 
harmony. "The music of the spheres," unheard 



IN ACTUAL LIFE. 335 

by mortal ear, rising up and concentrating in the 
abode of God, where saints and angels dwell, 
swelling to the highest and grandest octaves, and 
sinking to the most subdued whisper, makes 
heaven glorious, inviting the chorus of all the 
sanctified host; and it is the mystic, magnetic influ 
ence that, like song among men, holds the spheres 
in their places. Thus, as the " morning stars " in 
the dawn of creation sung together, " all the sons 
of God" or angelic hosts, catching up the sweet 
notes as they floated out on the atmosphere of 
God's universe, joined in one mighty chorus, " and 
shouted for joy." And as they continue their 
songs, new beings and thoughts and hopes and 
joys are horn, that will forever and ever add to 
the declarative glory of the eternal God. Even in 
hell, as a complete contrast to the harmony and 
melody of heaven, there are the most discordant 
notes, — weeping, wailing, and gnashing of teeth; 
the harsh and bitter invectives of damned spirits, 
and the hapless pleadings for one drop of water to 
cool the parched tongue, or for some one to arise 
from the dead and warn others not to come and be 
" tormented in these flames." 

I have thought that a full concert of song by the 
hosts of heaven, heard by the lost souls in perdi- 
tion, would, for the time, mitigate their terrible 
suffering. And could I adopt the theory of some, 
that these poor souls will be released from their 
prison-house whenever they become willing to ac- 
cept the terms of God, I certainly would believe 
that one of the agencies which God would employ 
" to make them willing in the day of his power," 
would be the influence of song, warbled forth on 
the suburbs of hell, in persuasive and bewitching 
tones, from the silver-toned throats of bands of 
cherubim and seraphim. 



336 CHRISTIAN CO-OPERATION 

MUSIC IS OF GOD. 

Well may there be music everywhere; well may 
the love of it be almost universal; well may its 
power and influence be vast; for music is of God. 
All true science is of God, for science is knowledge 
reduced to system; and God is all- wise, and order 
is one of his first laws. Music is a science, for it is 
the knowledge of time and tune and melody and 
harmony, the power and combination of sounds 
reduced to system. The laws, the relations, and 
the effects of sound, all dwelt in an orderly man- 
ner in the mind of the Deity, before they were 
understood and developed by man. He made the 
voice with its beautiful octaves: and did he not un- 
derstand it? He that made the ear with its fine 
powers of perceptibility, " can he not hear?" He 
made the human heart with its ten thousand chords 
of feeling that might be touched with the soul- 
stirring waves of music. He understood the deli- 
cate mechanism he was forming. Therefore, music 
is of God. All harmony dwells in him. He is the 
very soul of all sweet sounds on earth and in 
heaven. And as long as God continues to breathe, 
the universe will be one grand geolian harp whose 
strings will quiver and dance under the divine in- 
fluence, to produce, in its power and attraction, 
"music, music everywhere." 

SONG IN HISTORY. 

The ancients loved and cultivated song. The 
Assyrians, Persians, and Grecians cultivated music 
with great assiduity. Some of them offered prizes 
for the best songs, and had them sung in public to 
admiring thousands. The Jews were a musical 
people. They sung with voice and instrument. It 



IN ACTUAL LIFE. 337 

was a social, national, and religious exercise. As a 
national air, that is a good specimen in which they 
sung, " Saul hath slain his thousands, and David 
his tens of thousands." Some of the most enrapt- 
uring and soul-stirring songs, destined to be taken 
up and carried forward by all succeeding genera- 
tions, are of Hebrew origin, and recorded in the 
book of Psalms. Christ sung, and so did his dis- 
ciples. The early church followed their example 
and teaching; and so song has come down to us. 
And as the breezes of heaven blow over the human 
soul, the airs of heaven are stirred, the chords of 
the heart vibrate, and so, year after year, new songs 
are poured out, to be taken up in the social circle, 
the Sabbath-school, and the sanctuary. 

The Baptists, in their early history, were opposed 
to the sacred song, claiming that it was an exercise 
of human origin. But the prejudice has lorg since 
died away, as all such prejudices must. And now 
there is perhaps a swell of song, as a part of the 
regular exercise, rising from every cathedral, 
church, chapel, synagogue, mosque, and tem- 
ple in every part of the world. This much is 
settled. The question is whether we will have the 
right kind or not, Will we have the right kind, 
under the right circumstances ? It is very impor- 
tant that we have the kind which our natures, our 
good, and our God demand; for it is a truth that 
this blessing may be abused, misused, and pervert- 
ed as well as any other gift of our heavenly Father. 
But it is .in a religious sense, more especially, that 
I would discuss this question. Art and science 
and social life and politics, I refer to incidentally, 
as throwing light upon and leading us more fully 
to a higher and more spiritual view of the subject. 
Man will worship. This is universal. God is the 
only true object of worship. Ilere is a great work 
22 



338 CHRISTIAN CO-OPERATION 

for those to clo who know and believe in the only 
true God. They should so bring him before all 
men that all may properly worship him. But how 
is he to be worshiped? By speech, and prayer, 
and song, and in quiet thought. 

THE VOICE, OR THE ORGAN ? 

On the question of vocal music in the worship of 
God, there does not seem to be much division 
among men. It seems to be acknowledged uni- 
versally as an exercise well pleasing to God when 
entered into with a proper spirit. The voice was 
given to man of God; and how can he better em- 
ploy it than in praises to his Maker. But on the 
question of the use of instruments in the worship 
of God there is much diversity of opinion. 

United Brethren in Christ are, very generally, op- 
posed to the use of instruments in divine worship. 
There are those among us who believe in and use 
them. A sharp controversy sprung up among us 
about the year 1865, and continued some four or 
five years. The subject was thoroughly canvassed, 
eliciting an interest among others as well as our- 
selves. The conclusion reached was, that it is not 
advisable to use either choirs or instrumental music 
in the worship of God, and that congregational 
singing ought to be encouraged and vocal music 
cultivated. But our churches are left free to use 
instruments or not, as each may think best. The 
following are some of the 

ARGUMENTS FOR INSTRUMENTAL MUSIC. 

1. It assists devotion. Affecting, as it does, the 
nerves, it serves to quiet the mind and put it in a 
devotional frame. It excites the mind, and thus 



IN ACTUAL LIFE. 339 

has a tendency to win it away from the vexing 
cares of life and make it more susceptible of di- 
vine impressions. This is fe. common experience. 
How often do we come to the house of God all 
distracted in mind, unfit for any act of worship, 
and under the mellowing strains of the organ are 
brought to a quiet state of mental composure, ready 
to engage with profit in the devotions of the hour. 
The mind needed help and found it in the tones of 
the instrument. May we not therefore use it? 

2. It brings many to the house of God. The 
house of God ought to be made comfortable and 
attractive. We should try to draw men under the 
influences of the gospel. We all know the love of 
music and its power over the human mind. It may 
be made a means of bringing to the house of 
prayer many who would not otherwise come. And 
though they may not come for the love of religion, 
yet when there they may receive some good im- 
pressions. If music may be made a means of 
doing good why not use it? 

3. It belongs to the fine arts. Hence its use is a 
matter of taste, and does not involve a question of 
morality. It may be used or not, as the tastes of 
the worshiping assembly may elect. Building is 
one of the fine arts. May not a people use any 
style of architecture they please? And if they see 
fit to add an organ to their church, should any one 
object? 

4. It was used in the temple service. David 
used instruments, and so did Solomon. The Psalms, 
intended for all ages, refer to the use of a variety 
of musical instruments in the worship of God. 
How can we keep the Psalms and reject the instru- 
ments, when they are so intimately associated? 
Some of them referring to the days of Christ indi- 
cate the presence of instruments. The prophets 



340 CHRISTIAN CO-OPERATION 

did not denounce the use of instruments in wor- 
ship, but on the contrary used them. 

5. Instrumental music was not condemned by 
Christ, the apostles, or early church. Why should we 
condemn and reject what they did not? Among 
the many abuses which Christ corrected we find not 
one word about instruments. Why is this? It is 
known that there were instruments in constant use 
in the temple service, in the days of the Savior. 
If it was wrong to use them, why did he not con- 
demn the practice ? Evidently, because it was not 
wrong. 

6. It is used in heaven. The glory world will 
be full of music. The seven angels sound their 
seven trumpets. The harpers harp upon their 
harps. As John was on the isle of Patiuos, and 
heaven was opened, the strains of music broke 
upon his enraptured ears. It is supposed that saints 
on earth may use what saints in heaven enjoy. 
The more we can make earth like heaven the better. 

7. Many churches already use it. They are com- 
posed of good and wise men. They have doubt- 
less considered the matter carefully, and see no 
harm in the use of instrumental music. If it were 
wrong they would certainly see it. We ought to 
respect the judgment of those who have had better 
opportunities than we of examining the question. 
If it is right for others it is right for us, and we 
may as well have its benefits as our neighbors. 
Why persist until our congregations are carried 
away? It is folly to ruin ourselves by what we 
can not abolish. If others will use instruments 
we can not hinder them, and we might as well fol- 
low suit. 

8. An instrument assists the voice in singing. It 
is not intended to do away with vocal music. It is 
used as a help. The congregation can keep time 



IN ACTUAL LIFE. 341 

better and sing better and easier with an instru- 
ment, which will awa} r s be of the right pitch. If 
hymn-books and note-books and tuning-forks may 
be used as helps in singing, why not an organ? 
It is not the use, but the abuse of instruments that 
ought to be condemned. If instruments abolish 
congregational singing, if they close the mouths of 
devout worshipers, if they indulge in light, fan- 
tastic, and trifling airs, these things may be justly 
censured; but the instruments are not to be con- 
demned, seeing they may be turned to good use. 

9. It may add a kind of inspiration to the mind of 
the minister. We learn, in II. Kings iii. 15, that 
when JElisha was about to prophesy he said, " But 
now bring me a minstrel. And it came to pass, when 
the minstrel played, that the hand of the Lord came 
upon him." And then he prophesied. May not 
the minstrel have the same effect upon the Chris- 
tian minister, and lead him to preach better ser- 
mons than he would without this influence? 

10. It was an agency used in building the temple. 
(II. Chron. xxxiv. 12.) May it not, in the same 
way, be used in building the new and spiritual tem- 
ple under the Christian dispensation? If Jews and 
Thebans, Romans and Assyrians, used instrumental 
music to a good advantage, why may not Chris- 
tians? If instrumental music drove away the evil 
spirits from Saul, and cheered Martin Luther in 
his hours of despondency, ought we to harshly and 
hastily condemn its use? Certainly not. 

11. It is referred to in prophecy. It is generally 
admitted that the eighty- seventh psalm refers pro- 
phetically to the Christian church. In this psalm, at 
the seventh verse, it is said, "As well the singers 
as the players on instruments shall be there: all my 
springs are in thee." Now, it is not contended that 
we are obliged to use instruments in the worship of 



342 CHRISTIAN CO-OPERATION 

God. It is a matter of choice with us. We are com- 
manded to sing the praises of God, but " the play- 
ers on instruments shall be there " to do our bid- 
ding. If we desire them to play they will do so; 
if not, the instruments can be silent. 

12. As God did not introduce instrumental music 
at once into the Jewish service, but introduced it several 
hundred years afterward under king David, so is it 
not probable that, though God did not at once intro- 
duce it into the Christian church under Christ and 
the apostles, he intended it should be introduced in 
after ages. This is certainly a fair inference, and a 
legitimate argument from analogy. 

AGAINST INSTRUMENTAL MUSIC. 

1. There is no evidence that either Christ or 
the apostles ever used instruments in the worship 
of God. To those who regard Christ as the 
founder of the Christian church this fact has great 
significance. Why did he reject it, when it was at 
the time in use in the temple service? Evidently 
for the same reason that he rejected circumcision, 
sacrifice, and most of the Jewish ritual. It was 
unsuited to the new order of things. The new 
wine of the new dispensation must be put in new 
bottles. There was no place for organs or pipes 
or harps in the simple and spiritual worship of 
God in the Christian church. And having no use 
for them in this connection, Christ left them out. 

2. That instrumental music was used in the 
Jewish service is no more reason that it should be 
used in the Christian church, than that we should 
use the priest, the ephod, the candles, the incense, 
the seventh-day Sabbath, and the whole Jewish 
ritual. If we begin to introduce the Jewish econ- 
omy into the Christian church, where are we to 



IN ACTUAL LIFE. 343 

stop? God has set the boundary in the New Test- 
ament under the immediate administration of 
Christ and the apostles. They have denned the 
means and modes of worship, and bevond this we 
should not go. Any further additions to the acts 
of worship will ultimately work mischief, and cor- 
rupt the pure, simple, and spiritual worship of God. 
What God has left out, man should not add. He has 
left out instrumental music, and we should not put 
it in. 

3. Instrumental music is contrary to the spirit 
and teachings of the New Testament. "God is a 
spirit." They that worship him must do so in 
spirit and in truth. Paul says, U I will sing with 
the spirit, and I will sing with the understanding 
also." An instrument has no spirit; it has no un- 
derstanding. The human voice has conjoined with 
it both spirit and understanding. Take away both 
of these and the voice is hushed in death. Some 
one says, "What spirit is there in a man's throat?" 
Just so much, that if the spirit be taken away there 
will be no human voice. But the organ is a mere 
machine of human invention; it has no life, no in- 
trinsic power, no spirit, no understanding. But, 
some one says, " The organ is nothing more than 
an extension of man's powers. True, but its voice 
may be waked by a water-wheel, *a horse, or a 
monkey, as well as by man. And so far as the 
means of acceptable worship to God are concerned, 
we might not know where to draw the line of de- 
markation. But God has drawn the line for us 
when he says, " I will sing with the spirit," not 
with the organ. If we may sing with an instru- 
ment, then may we pray with an instrument; and 
those who make the cross and count the beads for 
prayer are right. If it is right to sing with an in- 
strument, it is right to pray with an instrument, 



344 CHRISTIAN CO-OPERATION 

it is right to preach with an instrument, right to 
hear and worship God with an instrument, or by 
proxy. Personal responsibility will thus cease, 
and we can employ agents to do our worshiping 
for us. If a machine may do my singing, it may 
also do my praying. It we commence using ma- 
chines in the worship of God, we may go forward 
with our inventive genius, until the whole worship 
of God's house is automatic. We may put a wind- 
mill or water-wheel to the machine, and then go 
about our worldly business, consoling our hearts 
with the thought that we are literally not only 
obeying the command which says, " Pray without 
ceasing," but, also, worshiping God " continually.'' 
Our responsibility will cease with keeping the ma- 
chine in running order. 

4. "I will sing with the spirit, and I will sing 
with the understanding also." There is another 
argument drawn from this passage against instru- 
mental music, on the score of its being one of the 
iiue arts. It is not a matter of taste as to what arts 
we use in the worship of God. Art may be used 
in building a church-house, but who will say that 
the building is any part of divine worship? The 
poet says, " The groves were God's first temples;" 
and he is right. Just as acceptable worship can be 
rendered to God in the wildest grove, as in the 
most artistic cathedral. It is not necessary that 
men should go to the temple at Jerusalem, or on 
Mount Gerizim, to worship God acceptably. The 
instruments, the arts, and the ceremonies of those 
places are not needed. God being a spirit is now T 
seeking such as will worship him in spirit and in 
truth. If we may use instrumental music as a line 
art in the worship of God, then may we also use 
painting and statuary. These would doubtless have 
as fine an effect upon the feelings through the 



IN ACTUAL LIFE. 345 

sense of seeing, as sounds from an organ have 
through the sense of hearing. And if we insist 
upon an organ as a help in devotion, we ought not 
to object to other helps. We ought to follow our 
argument out to its legitimate conclusion, and have 
our places of devotion adorned with paintings and 
drawings of persons and scenes calculated to 
awaken devotional feelings. We ought to have 
images of renowned persons — of "cherubim and 
seraphim," of the Virgin Mary, " the brazen bulls," 
and an image of our ideal god, — not an image of any- 
thing in this case, but just an image of an idea, — 
an instrument to excite the feelings, to make us 
realize that we are in the presence of God, "to 
help devotion." All these things, instrumental 
music, painting, and statuary, belong to the fine 
arts. If their use be a mere matter of taste, then 
may we use any or all of them just as we choose. 
We may thus change the words of Christ: " God is 
a Spirit: and they that worship him may worship 
him with the fine arts and with instruments." 
(John iv. 24.) Also, in the devoutness of our 
hearts, we may exclaim, "I will sing with the fine 
arts, and I will sing with the musical instruments 
also." (I. Cor. xiv. 15.) The argument of fine arts 
proves too much, and is therefore against and not in 
favor of the use of instruments in the worship of 
God. 

5. Everything that is voluptuous, sensual, or 
calculated to appeal to, or arouse the passions ot 
man, should be excluded from the worship of God, 
as far as it can be done. It should be made as 
spiritual as possible. The more spiritual the more 
acceptable to God. Now, we claim that instru- 
mental music is voluptuous and sensuous. This is 
well known. Hence its power over animals. A 
man may kneel and pour out his soul quietly in 



346 CHRISTIAN CO-OPERATION 

the most devout exercises to G-od without influ- 
encing his horse in the least. On the other hand, 

41 Do but note a wild and wanton herd, 
Or race of youthful and unhandled colts, 
Fetching mad bounds, bellowing aod neighing loud, 
Which is the hot condition of their blood; 
If they but hear, perchance, a trumpet sound, 
Or any air of music touch their ears, 
You shall perceive them make a mutual stand, 
Their savage eyes turned to a modest gaze, 
By the sweet power of music. ' : — [Shakspeare. 

The air set in motion by the instrument strikes 
the nerves and appeals to the physical senses. Who 
does not know that the tremulous and bewildering 
strains of the violin are sensuous, and hence its 
popular use where men and women eat and drink 
and frolic and whirl in the giddy dance. 

Byron, who had a fine perception of the avenues 
to the human soul, from an earthly stand-point, 
has very truthfully said, 

" When music arose 
With its voluptuous swell, soft eyes looked love 
To those that spake again." 

The epithet, voluptuous, which he uses, is very 
significant, and indicates to us his opinion, if not 
his experience, that music has the power to excite 
the passions of men and women. 

See the effect of martial music ! How it excites 
all the wild and warlike passions of the human 
breast ! 

Rollin very significantly says, Yol. I. p. 389, 
Sec. 2: " It is no wonder, if in a country like Asia, 
addicted to voluptuous and luxurious living, music, 
which is, in a manner, the soul of such enjoyments, 
was in high esteem, and cultivated with great ap- 
plication." Reference is here had principally to 
instrumental music, and it is called the soul of 



IN ACTUAL LIFE. 347 

voluptuous aud luxurious living. Hence we con- 
clude that it is enough to have the excitements of 
vocal music. This much is permitted. We should 
not add the sensuous influences of men-made in- 
struments. Their bellowing should not be heard 
in the house of God. Their sphere of usefulness 
lies elsewhere — not in that worship which is to be 
in spirit and understanding, and not in the mere 
excitement of the sense and sound. 

6. We object to the use of instruments in the 
devotional exercises of God's house, because it is 
evidently will-worship, which is condemned in the 
word of God. (Col. ii. 23.) 

We must distinguish between the duties of life, 
and the acts of worship. Our life, our labors, our 
means, our influence, all things, belong to God. All 
should be given to him as a willing sacrifice on our 
part, as his due. Much is left to our judgment, to 
be decided by circumstances. General principles 
are given to guide us in the affairs of life, and our 
conduct is good or bad as it agrees or disagrees 
with these given precepts. And we ought to shape 
our course so as to accomplish the most good, and 
afford the least opportunity for harm. " Whatso- 
ever our hands find to do, we should do with our 
might." But so much latitude as this is not per- 
mitted in the acts of worship. God has indicated in 
all ages what kind of devotional exercises are pleas- 
ing to him. W« could not know this by reason; 
or experience. Hence it must be a matter of reve- 
lation. Devout meditation, reading his word, sin- 
cere prayer, declaring his revealed will, speaking 
of his goodness and grace, and singing his praise 
with the voice are acts of worship which he has 
plainly indicated to be well-pleasing in his sight. 
Any invention or practice, in the worship of God, 
beyond what he has declared as acceptable to him, 



348 CHRISTIAN CO-OPERATION 

is denominated will-worship. Having no founda- 
tion in the word of God, it must be based in the 
will of man, and is, properly, not divine worship, 
but mere will-worship, for which God does not 
thank any man. It will be well if we observe 
what he has commanded. This is more than most 
of us do. How foolish, then, in us to add extra 
services, as though we would put God under obli- 
gation to us. 

Now it is not contended by any that God has 
authorized or commanded the use of instruments 
in his worship under the gospel. The nearest any 
come to it is that is permitted; that it may or may 
not be used; that it is a matter of choice with us; 
that God don't care much whether we use it or not; 
that the players on instruments shall be in the 
house of God, and they may play or not as the 
people will; and if they play, it is more the will of 
the people than of God, which at best comes very 
nearly to will-worship. But the argument drawn 
from the eighty-seventh psalm'is a doubtful inter- 
pretation, and may refer to the physical, intellectual, 
and moral influences of the players on instruments 
in the Christian dispensation outside of the acts of 
worship. But they shall be present in the house of 
God as will be all the devout worshipers and 
workers among God's people (but not to play), as 
"all the springs" of moral power are in the Chris- 
tian church. • 

" But saints in heaven use instruments. May 
not saints on earth use what saints do in heaven?" 
It is the opinion of many that the language of 
John, in Revelation, is figurative, and refers simply 
to the felicity which the saints enjoy. Even if it 
be literal, and they do really use harps and trumpets 
in heaven, it proves nothing to the purpose; for 
the saints in heaven certainly may enjoy what we 



IN ACTUAL LIFE. 349 

on earth dare not indulge. Adults may enjoy what 
would he ruinous to the minor. The college pro- 
fessor may enjoy what would badly spoil the 
student. The citizen may have privileges which 
would be ruinous to the state if enjoyed by the 
alien. Then, even if saints and angels in heaven 
use instruments to worship God, it is no proof that 
we may use them here. We need revelation to 
sanction the practice under the Christian dispensa- 
tion. 

A prophet under the old dispensation might 
need the inspiring influence of the minstrel; but 
the Christian minister needs no such thing. Apart 
from the inspiration of vocal singing, devout med- 
itation, and earnest prayer, he is promised the con- 
stant companionship of the Holy Spirit, which will 
guide him into all truth. Christ says, " Lo ! I am 
with you alway, even unto the end of the world." 
What does the man of God thus endowed want 
with the organ-grinder ? Christ neither used nor 
commanded the use of instruments in worship. The 
apostles did not use them. They found them un- 
suited to the spirit of the new dispensation. The 
early church did not use them. They emphatically 
condemned them, as any one who is acquainted 
with church history well knows. They are con- 
trary to the purity and simplicity of Christian wor- 
ship. They commenced to creep into the church 
with those corruptions which brought on the dark 
ages. 

Where vital piety begins to die out, and the 
spirit of song is departing, there will the organ be 
called for. And well may it be so; for if piety and 
song cease, then may the very organs " cry out." 
The organ sound (for sound is all there is of it) is 
either a part of divine worship or it is not. If it 
is not, why use it? If the sound, or what comes 



350 CHRISTIAN CO-OPERATION 

from it, be worship, or any part of worship, it be- 
comes those who say so to prove it. 

This they have not done, and I suppose it is be- 
cause they can not. This organ-idea goes on the 
presumption that noise and sound and feeling are 
worship, which is a very gross and erroneous no- 
tion. If these things be worship, why not be con- 
sistent, and call the roaring of the wind, the 
thundering of the cataract, the bellowing of the 
bull, and the cackling of the " sacred geese" wor- 
ship, also? These may produce just as devout feel- 
ings, if we were only educated to it, as the rushing 
of wind through the keys of some wooden box. 

Sound, produced by the rushing of wind through 
the organs of speech in man, accompanied by the 
understanding, mingled with the devout feelings ot 
the human soul, is service acceptable to God. We 
know this, because He has said so. And here is an 
end of this matter. We conclude, then, that instru- 
mental music is a human invention, and a human 
practice, and when introduced into divine serv- 
ice is Avill-worship, and should therefore be ex- 
cluded. 

In short, then, I remark, "that nothing should 
be done in or about the worship of God, without 
example or precept from the New Testament; that, 
instead of assisting devotion, it often tends to draw 
off the mind from the right object; that it does not 
accord with the simplicity of Christian worship; 
that the practice of those who lived under the cer- 
emonial dispensation can be no rule for us; that 
not one text in the New Testament requires or 
authorizes it by precept or example, by express 
words or fair inference; and that the representation 
of the musical harmony in heaven is merely figu- 
rative language, denoting the happiness of the 
saints." Hence, " we would counsel our societies to 



IN ACTUAL LIFE. 351 

avoid the introduction of choirs and instrumental mu- 
sic into their worship." 

SINGING IN WORSHIP. 

" Singing is an ordinance of divine worship in 
which we express our joy in God, and our grati- 
tude for his goodness." It has been a part of 
religious worship, among all people, in all ages, 
and it must not be neglected by us. It is the duty 
of all God's people to sing his praises. They 
should sing them in the great congregation, and in 
the social circle. Home should be made cheerful 
with the songs of the Bible. Therefore we should 
cultivate vocal music, that it may be improved and 
perpetuated; that it may be used to soothe the 
heart, win the wayward, and glorify our God. We 
should buy and own hymn-books, that we may read, 
study, and use them in public and social worship. 
A hymn-book is a gem of great value. It contains 
much theology, deep religious experience, and 
many important lessons on the duties and tempta- 
tions of life. Those who can not sing may read 
hymns with profit. A hymn carefully read and 
studied will do any one more good when sung or 
heard sung. It is only by thought that we can 
" sing with the understanding." That it is our 
duty to sing, is evident from many considerations. 
It has never been seriously doubted by any respect- 
able number of people for any great length of 
time. Israel sung, on the shores of the Red Sea, a 
national war-song of thanksgiving to God for their 
deliverance from the Egyptian army. When they 
came, weary and thirsty, to the well of Beer in the 
wilderness, u Then Israel sang this song, Spring 
up, well; sing ye unto it" After the temple 
service was established in Canaan, " the singers 



352 CHRISTIAN CO-OPERATION 

sang aloud," "they sang the praises of God with 
gladness." They had men singers, and women 
singers; even the "wives and children rejoiced, so 
that the joy of Jerusalem was heard afar off." 
(Neh. xii. 43.) The prophets sung and exhorted 
the people to sing. The whole hook of Psalms 
shows how completely the spirit of song took hold 
of the devout Jewish heart. And on these grand 
effusions they were carried forward to the time when 
the angel, with a multitude of the heavenly host 
from the world of song above, came down to the 
plains of Bethlehem, in Judea, and sung to the 
shepherds, saying, " Glory to God in the highest, 
and on earth peace, good will toward men." Christ 
and his disciples sung, for it is said (Matt. xxvi. 
30), after he had instituted and commemorated the 
Lord's-supper, " And when they had sung a hymn, 
they went out into the Mount of Olives." This 
hymn was probably the one hundred and thirteenth 
to the one hundred and eighteenth psalm, as these 
were usually sung by the Jews at the passover. 

The members of the apostolic church sung. 
When Paul and Silas were put in jail at Philippi, 
they "prayed, and sung praises unto God." Afflic- 
tion, persecution, prison bars and walls, can not 
hush the voice of song in those who truly love 
God. " Serve the Lord with gladness: come before 
his presence with singing." "Therefore the re- 
deemed of the Lord shall return, and come with 
singing unto Zion, and everlasting joy shall be upon 
their heads." 

After all this, who can doubt the propriety, the 
usefulness, the influence, and the duty of singing. 
Those who neglect this exercise are certainly 
guilty before God, and he will hold them account- 
able as for the neglect of any other duty, or the 
misuse of any other talent. But believing as we 



IN ACTUAL LIFE. 353 

do in sacred song, we can accept and appreciate 
the language of Paul, in Eph. v. 18, 19: "Be 
filled with the Spirit; speaking to yourselves in 
psalms and hymns and spiritual songs, singing and 
making melody in your heart to the Lord." Also, 
in Col. iii. 16: " Let the word of Christ dwell in you 
richly in all wisdom; teaching and admonishing 
one another in psalms and hymns and spiritual 
songs, singing with grace in your hearts to the Lord." 
Thus will we, by the blessing of God, go for- 
ward, till one grand oratorio, rising from hill, vale, 
mountain, and plain, shall declare that the families 
of the earth have become one great brotherhood, 
" united in christ," singing his praises with cheer- 
ful and responsive hearts. 



CHAPTER VI. 

INVOLUNTARY SERVITUDE. 



PRINCIPLE VI. 



"Is not this the fast that I have chosen? to loose 
the bands of wickedness, to undo the heavy bur- 
dens, and to let the oppressed go free, and that ye 
break every yoke?" (Isaiah Iviii. 6.) 



RETROSPECTION. 



The world, in the fall of Adam, like some great 
man, had taken an almost fatal dose of poison, 
which, in its legitimate results, had, when Christ 
came, about lulled it to moral repose. 
23 



354 CHRISTIAN CO-OPERATION 

This great Physician of the soul gave the world 
a counteracting prescription of Truth, which com- 
menced working through every part of this vast 
political and religious system. Now see it, heaving 
and tossing to rid itself of the evil. The medicine 
is doing its work, and the result is sure. By and 
by the convulsions will be over, and the great sys- 
tem, adjusting itself, will come to a state of grace- 
ful activity. 

During the latter part of the eighteenth century, 
and the former part of the nineteenth, armed com- 
motions shook almost the entire globe. Political 
earthquakes were ever and anon changing the face 
of nations, and the people were almost universally 
demanding larger liberties. 

The primitive church, the Greek wing of the 
Christian church, the Roman Catholics, and the 
Protestants, with their various agencies, had in a 
large measure overrun Europe, Asia, Africa, and 
the isles of the eastern continent. The indomita- 
ble Columbus, with the aid of Queen Isabelle, had 
opened a way to the western world, and had plant- 
ed the Christian standard on its wild shores. Bold 
Hernando Cortez had broken open to the cele- 
bration of the mass the glittering palaces of the 
Mexican Montezumas. Francis Pizarro had added 
Peru to Spain; and with this conquest also the seeds 
of truth had fallen. 

Thus the "sower went forth to sow." Thus was 
the seed scattered to the four winds. It was much 
mingled with the vain ambitions of men, yet it lost 
none of its inherent vitality. And though long 
borne down by the weight of idle forms, corrupted 
by the vain philosophies of men, and joined in un- 
holy alliances with heathen rites and false religions, 
it was too instinct with vigorous life to be entirely 
repressed, too well defined in its features to lose 



IN ACTUAL LIFE. 355 

its identity, and so commenced awaking from its 
seeming slumber to look a flood of light on the 
nations, and free a world from the slavery of chains 
and sin. 

As a natural and logical result of the Reforma- 
tion, the spirit of freedom was the moving and 
ruling element in most parts of the world. The 
political ambition of emperors, kings, princes, 
popes, and priests, ran high. But the intelligent 
people, everywhere, fretted under the slightest 
galling of the tyrant's chains. The truth that 
" whom the Son maketh free shall be free in- 
deed," was fastening on men's hearts and becoming 
an element in their natures. 

Christ said, " I came not to send peace, but a 
sword." The contest is between truth and error. 
But men are slow to learn, and often confuse and 
mingle together things entirely distinct. The 
great struggle, then, is to disentangle. 

In 1780, Russia, including Sweden and Denmark, 
stood in proud " armed neutrality," scowling on 
little Protestant England who was hated of her 
enemies round about. They took every oppor- 
tunity to humble her pride, and to rob her of her 
dominions. Holland, just across the narrow water, 
was her enemy. France had not forgotten the 
triumphant peace Britain had dictated in 1763, 
and hence had aided the Americans in their war 
for independence. Spain declared war against 
England; and the Irish struggled to be free, or to 
unite themselves to the French republic. 

At this interesting period Napoleon Bonaparte 
is seen in his bright military career; and watching 
him awhile, we with pain behold him subvert- 
ing the republic he had created, and making him- 
self dictator, under the specious title of first 
consul. 



356 CHRISTIAN CO-OPERATION 

THE AMERICAN NATION 

Was breathing to be free in tbe incipient stages of 
the " United Brethren in Christ," and so the two 
organizations, one political, the other religious, 
began to take shape at about the same time. 

"Breathing to be free." And why not, since 
freedom is the normal condition of man. It is im- 
planted in his heart by the God of nature. It is 
instilled into his mind by the word of truth. It is 
taught him by the winds and the waters, by the 
birds and the beasts. It is written, by the very law 
of bis being, in plain words, upon his soul. Reason 
and history, from their thrones, speak in clear 
tones, "Man is born to be free" 

The very air in these western wildwoods was full 
of this spirit of freedom. It floated over hill, 
mountain, valley, and plain. It was breathed in by 
the young, and acted out by the old. Here, away 
over the Atlantic, far from the fetid breath of 
crowns and kings and thrones, the unfettered soul 
had an ample field to breathe a purer and higher 
and holier atmosphere, and of owning allegiance 
to God, to conscience, and to just laws enacted by 
the consent of the governed. Truth and error 
were alike turned up to the sun; and theories 
counted sacred by sages of old were tried in the 
severe crucible of logic, experience, history, human- 
ity, and the law divine. 

England, by acts of parliament, offensive laws, 
and by armies, had tried to crush out the spirit of 
independence and revolt, and reduce the American 
colonies to an obedient and profitable territory. 
This brought on the bloody struggle of 1776. The 
Declaration of Independence, of July 4th, was re- 
ceived with the applauding shouts of a young and 
determined nation. It was nobly sustained by a 



IN ACTUAL LIFE. 357 

seven years' sanguinary contest, and sealed with the 
blood of many a dying hero. England, as she de- 
served, lost her prize. The loud, harsh voice of 
war sunk to the low, sweet voice of peace, and 
Providence smiled in prosperity on the broad acres 
of the western world. The American colonies, 
having thrown off European monarchy, started out 
on a splendid career of republicanism. The na- 
tion, though unsettled in many things, was never- 
theless a fixed fact. The idea of freedom and right 
was deeply set in the hearts of the people, the 
citizens were wide-awake and seemed to lay hold of 
first principles as if prompted by a kind of inspira- 
tion. 

Under these circumstances the " United Breth- 
ren in Christ" arose. Material began to be 
gathered to compose the system of which I write. 
It is not at all strange that there should inhere in 
the system an ardent love of the right, au intense 
hatred of all wrong, a quenchless zeal in the cause 
of liberty, and a settled conviction against all forms 
of oppression. 

Ours is a noble work. We would break the 
chains that arbitrarily bind any of God's creatures 
to earth, to sin, to Satan, and to the ignoble service 
of men. Our business, too, is to apply to the 
bruises, received in the struggle to be free, the oil 
and wine of Christian consolation and nourish- 
ment; to carry the torch-light of truth to the 
dark places of earth; to cry " danger," and to point 
out the right direction. 

DAYS OF DARKNESS. 

As nearly as I can tell, Henry G-. Spayth came 
into the active ministry about 1812. He was a 
member of the first, second, fourth, sixth, eighth, 



358 CHRISTIAN CO-OPERATION 

ninth, and tenth General conferences. He was the 
author of a valuable history — the first one written — 
of the United Brethren in Christ, from their rise 
to the year 1825. He finished this work in 1851, 
giving important incidents to this date. He is 
highly esteemed by us. During the latter part 
of his life he resided at Tiffin, Ohio, and died in 
the fall of 1873. 

Mr. Spayth, in his history, p. 155, says — and the 
records sustain him in this: " Involuntary servi- 
tude, except for crime, has always been condemned 
by our society. Never, at any period, did the 
brethren view it in any other light than as oppress- 
ive and unjust. We always testified, decidedly, 
against the system, giving it no countenance, nei- 
ther receiving nor encouraging a holder of slaves 
to unite with the Church. Otterbein and Geeting, 
both living in Maryland, a slave state, showed it 
no favor; neither did they make war with it, but 
guarded the Church against this sin of sins; and 
garments rolled in sweat and blood. 

"This was one reason why the Brethren Church 
in Maryland and Virginia continued to be limited, 
and even to this day is comparatively confined to 
the western portions of those states. The wonder 
is, how the Church has continued to exist there at 
all. But there she is, if not numerous, yet strong; 
as unknown, and yet well known." 

The early fathers looked at this huge monster 
with the eyes which God and his word had given 
them. They settled it in their hearts that the vile 
beast was an unholy thing. And nobly did we 
bear above the waves that testimony, through evil 
report and good report. 

The writer was born the year before Chief Jus- 
tice Koger Brook Taney took his seat in the Su- 
preme Court of the United States. He grew up 



IN ACTUAL LIFE. 359 

and entered the ministry while that dark, defiant, 
evil-foreboding shadow hung like a death-pall over 
American justice and liberty. This concentra- 
tion of all that is devilish, having laid hold of the 
throat of Justice, imperatively demanded that the 
whole nation should bow at its feet, and do its 
worst bidding. It gagged the schools, the press, 
the rostrum, and the pulpit of the South, and even 
set a watch over private papers and private utter- 
ances, and set snares to entrap private opinions. 
That proud bird — the emblem of American liberty 
— was driven from the nation's capital, to be fed 
and warmed by the fires of northern homes. The 
churches — most of them — bowed to the yoke of the 
monster. It wrested from the Methodist Episcopal 
Church the Wesleyan branch. But this was not 
enough. It demanded concession after concession 
till the voice of Wesley, who branded it " the sum 
of all villainies," was officially hushed, and that 
body had softened its rule on slavery down to an 
" affectionately admonish." It had torn this proud 
church in two great fragments to say, " Thus will I 
serve America if it does not yield." It went into 
the halls of congress, wearing its ignoble crown of 
glory plaited from the stolen liberties of crushed 
millions. It bribed northern senators with the 
price of human souls. It held up its hands, stain- 
ed with the blood of those whom it had stolen from 
Africa, and cried, "I am clean," "America is 
mine," "I am divinely sanctioned, if not divinely 
ordained," while the sword with which to thrust 
the nation to its heart hung at its side, and an im- 
becile president, from his chair of state, stooped to 
kiss the feet of the hell-born beast. God ! these 
were dark days to this little band of Christian 
heroes who had sworn allegiance to God and truth 
and heaven-born liberty. They were scathed and 



360 CHRISTIAN CO-OPERATION 

peeled, and despised all the day long. The human 
dogs of slavery were hissed upon them in the 
South, and their papers were publicly burned as 
incendiary sheets. These people were almost every- 
where called " wooly-heads," " amalgamationists," 
and their ministers stigmatized as "black abolition- 
ists." Wealthy conservative churches could point 
this people to their own coffers of gold, their 
churches, their swelling statistics, and their fields 
of literature, and say, in justification of their 
course, "What are you gaining by you radical- 
ism? " 

" But did not this insignificant people yield ? " 
Ko, thank .God, they did not yield one inch. 
Through all these days of gloom and darkness, 
"they went forth weeping, bearing precious seed." 
They said, " / have seen the wicked spread himself 
like a green bay -tree" ard remembered that God is 
just, though courts of justice and men and nations 
and judges were not. They went forward in a 
straight course, laboring day and night, often 
"building fires for others to warm themselves by," 
and sowing the precious seed while others reaped 
the rich harvest. But the mill of God, though 
grinding late, grinds surely. God made inquisition 
for blood, and then he remembered these poor. 

Anno Domini 1861 to 1865; mournful years! The 
tread of mighty armies, the boom of shell, the roar 
of cannon, the rattle of musketry, the clashing of 
swords and bayonets, the hissing and spouting of 
fraternal blood, the groans of the dying, the wail 
of widows and orphaned children, tell the heart- 
sickening tale. The sword of the Lord quickened 
the national justice; and this little band of 90,000 
strong stand forth with a record for which they 
are glad in God ! — a record unblotted by the foul 
stain of human slavery ! 



IN ACTUAL LIFE. 361 

STEMMING THE TIDE. 

How did we stem the tide ? Answer: By trust- 
ing in God and hoping to the end. We were not 
alone. Many excused, apologized for, or justified 
the wrong; yet many were outspoken in their de- 
nunciation of the evil. We excluded the thing 
from our churches. We tolerated it in no way. 
We prayed against it, talked against it, preached 
against it, wrote against it, and denounced it most 
persistently in the lecture-field. It was with us a 
fundamental principle to advocate freedom and op- 
pose oppression. " That all men are born with 
certain inalienable rights, among which are life, 
liberty, and the pursuit of happiness," was next to 
a divine precept. He who would arbitrarily deprive 
men of their rights was in our eyes a tyrant. And 
opposition to tyrants was obedience to God. We 
held that those who truly imbibe the spirit of the 
Bible must necessarily hate and oppose oppression. 
The word of God and oppression (which is but 
another name for injustice) are antagonisms. No 
man's liberty ought to be taken away except for 
crime, whereof the person has been justly convicted 
by due process of law. 

Money, influence, power, wealthy churches, po- 
litical preferment, numerous accessions to the 
church, access to the better class of society, the 
flatteries of the press, none of these things moved 
us. We were true to our convictions. Knowing 
that God is against the oppressor, we were willing 
to be with God. Though all these things were 
against us, we " had respect to the recompense of 
reward." 



362 CHRISTIAN CO-OPERATION 

THE JEWISH SYSTEM 

(Lev. xxv. 44-46.) 

Of servitude was so modified by Moses, from the 
slavery existing in the nations round about, that it 
lost all its harsher features, and became a great and 
perpetual missionary plan. In the use of this sys- 
tem they built up the Jewish state, and made large 
and important additions to the Jewish Church. 
Hence they were instructed to buy their bondmen 
and bondmaids of the heathen round about, and 
were strictly prohibited from making bondmen of 
their own countrymen. 

This system had a double object. First: To ob- 
tain labor which was so necessary where, nearly all 
the subjects were land-owners. Second: To make 
proselytes of those who rendered them service, and 
incorporate them into their own body, and thus 
secure themselves against a foreign influence. Thus 
at the same time they were subserving their own 
personal ends, building up the Jewish state, and 
lifting many a soul from the darkness of heathen- 
ism to fellowship in the church of the living God. 
We stand amazed at the magnitude of the thought, 
the grandeur of the system, and the ends it attain- 
ed. It was worthy of Israel's God. 

God declares, in the thirty-fourth chapter of Jer- 
emiah, that he is angry with oppressors. This is 
declared in many places in his word, and indicated 
by the very spirit of the Bible. How could a peo- 
ple practice that which is contrary to the genius of 
their system and displeasing to God? It is an evi- 
dent absurdity. 

THE NEW TESTAMENT. 

Jesus teaches us to do others as we would that 



IN ACTUAL LIFE. 363 

others should do to us. This is a plain, easy, prac- 
tical, and personal rule. No one can possibly wish 
to be arbitrarily robbed of his dearest rights, of 
liberty and happiness. We must not therefore 
make chattels of another person or persons. We 
must not therefore rob, and continue to rob, another 
of those inalienable rights which God has bestowed. 

When Paul returned Onesimus to Philemon, he 
sent with him, in his own hand, an " Emancipation 
Proclamation." This was, " Not now as a servant, 
but above a servant, a brother beloved, especially to me, 
but how much more unto thee, both in the flesh, and in 
the Lord. If thou count me therefore a partner, re- 
ceive him as myself" (Philemon i. 16, 17.) Hence 
Onesimus was just as much a freeman as Paul 
himself. There are none so blind as those who will 
not see. 

Liberty is to be preferred to slavery. So Paul 
teaches by the impetus of inspiration, "If thou 
mayest be made free, use it rather." Do nothing 
rashly. If you have been so unfortunate by any 
means as to come into a state of servitude, act the 
man and the Christian about it. Bide your time. 
Do your duty. The state is not desirable. The 
bonds are arbitrary. They have no right to be up- 
on you. They may interfere with your duty to 
God. Know all this. But let Patience have her 
perfect work. Watch your chances. When the 
chance for freedom comes, " use it rather." De- 
spise the chain, the task-master, the unrequited toil, 
the arbitrary dictation. Be free, and fully respon- 
sible to God only. Be a man, and assert your 
manhood by possessing the rights which are \ours 
by birth and by life. 

God is no respecter of persons. Why then 
should we make the arbitrary distinction of master 
and slave? "Why should we make men of some 



364 CHRISTIAN CO-OPERATION 

persons, and of others horses and cattle to be sold 
in the mart, to be driven in the gang, or to the 
field with the driver's lash ? 

Eve is the u mother of all living." God is our 
great heavenly Father. All the nations that dwell 
on all the face of the earth are "of one blood." 
These facts utterly demolish the proud sophistries 
of slavery. 

AS A SPECIMEN 

Of the manner in which this question was met, I 
adduce the following, written about the year 1865, 
on the passage, " Masters, give unto your servants 
that which is just and equal." (Col. iv. 1.) 

What are your ideas of justice and equality ? 
Men often have strange notions of these two divine 
principles. 

Is it "just and equal" to steal men and women, 
and sell them into perpetual bondage? The first, 
slavery has done, the second it is now trying to do. 
Slavery commenced in " men-stealing," which is 
denounced in the Bible. It is kept up by injustice, 
tyranny, and fraud. 

Is it "just and equal" for a Christian nation to 
enslave a race and treat them to every kind of in- 
sult, ignominy, and injustice, because they are weak, 
degraded, and heathen ? Is this the spirit of Christ ? 
Christianity must be a glorious system, if this 
be so ! 

Is it "just and equal" to buy and sell men, 
women, and children like horses and cattle, be- 
cause, forsooth, they are of a different color? Yet 
slavery is doing this very thing ! 

Is it "just and equal" to make merchandise of 
the bodies and souls of men; to commit incest, 
whoredoms, adultery, fornication, and practice 



IN ACTUAL LIFE. 365 

amalgamation, because it is a money-making busi- 
ness ? Slavery is guilty of all these abominations ! 

Is it " just and equal " to stand and look on com- 
placently while millions of human beings groan in 
chains beneath the very shadow of the proud pillar 
of freedom; to turn away with indifference while 
devils and tyrants attempt to veil the lamp of lib- 
erty, and wheel the mighty car of human progress 
upon these hapless beings, to crush out their very 
manhood? Many are turning all art, all science, 
all law, all logic, and all religion against these 
helpless beings. One comfort is, they can not turn 
God against them. Slavery cries, "Don't agitate." 
"Let us alone." "Abolition is doing immense 
harm." " It is riveting the chains tighter." Yes, 
slavery would gag free speech, fetter our hands, 
and put the press under a dictatorship. It would 
take all the results of human learning to prove 
itself right. It would wrest the Bible from the 
throne of God, to prove the villainy divine. This 
is some men's idea of the divine attribute of 
justice ! 

Is it "just and equal" to perpetuate "the sum of 
all villainies" because it has been entailed on as by 
our forefathers, because it is incased in state laws, 
and permitted in the constitution? Would it not 
be better to proceed at once in a lawful and amica- 
ble way to rid the evil out of the land? 

Is it "just and equal" to sell a man from his 
wife, and the wife from her husband, thus compel- 
ling them to separate, when it is said, "What God 
hath joined let not man put asunder?" Who will 
deny that slavery separates families ? 

Is it "just and equal" to take away children 
from their parents, so that the parents can have 
no access to them, or control over them, and thus 
prevent these parents from training them up in 



366 CHRISTIAN CO-OPERATION 

the "nurture and admonition of the Lord?" 
Who will deny that slavery abitrarily separates 
families ? 

Is it "just and equal" to put a fellow-being in 
such relation (against his own wishes, and uncon- 
victed of crime,) that he can not " present his body 
a living sacrifice unto God," can not attend to the 
duties of the family, can not have the enjoyments 
of home and friends, can not have command of his 
own time and labor, can not observe the Sabbath 
or attend to the services and duties of religion? 
Yet this is just what slavery, in many cases, is do- 
ing. It is revolting to every sense of justice. No 
one who is sold into slavery is secure from these 
evils. 

Slavery, from beginning to end, is a system of 
wrong, of gross injustice, of the most arbitrary 
inequality. It is subversive of every truth as ex- 
hibited in the word of God. And either the mon- 
ster or this nation must die. It ruined the nations 
of antiquity, and it will ruin us unless it be de- 
stroyed. This is a standing truth, and must inter- 
est all nations in all time to come. Let us be wise 
betimes, and avert the judgment of God by a timely 
and true repentance. 

THE OUTLOOK. 

Ever since, if not before, the days of Mmrod 
the mighty hunter of men before or in defiance of 
the Lord, men have been disposed to oppress and 
otherwise wrong each other. So true and common 
is this, that it is doubtless a fact that "eternal 
vigilance is the price of liberty." And though one 
monster form dies, another at once commences to 
take shape. 

Oppression, dark and damnable, has washed its 



IN ACTUAL LIFE. 367 

iron hands in the tears and blood of millions. It 
has fattened itself on the brightest hopes of many 
generations, for over four thousand years. Though 
repressed by England, Russia, and the United 
States of America, and some minor powers, it still 
clings to life with the tenacity of fate, and is crop- 
ping out here, there, and elsewhere, in nearly all 
the walks of social, religious, and political life. 

The ugly beast can look for no sympathy, no 
help, no quarter from any "United Brethren in 
Christ" who understands himself. We all aim to 
deal lusty blows to the tyrant, and crush out the 
spirit of slavery, in order that the oppressed may 
ever go free. 

The man who domineers over his wife, making 
her a slave, a beast of burden, a mere thing to ac- 
complish his own selfish ends, — who works his 
children as he does his horses, and makes their 
lives bitter with his harshness, stinting them in 
food, in clothing, and in means of mental and 
moral culture, — is no better than the white tyrant 
who made merchandise of the souls and bodies of 
black men, women, and children. 

The woman of haughty, exacting, and fault-find- 
ing spirit, who insults and abuses her servants, who 
is never willing to yield anything for their comfort, 
who is never satisfied unless she can quarrel with 
them about the little cares of the house, who ex- 
pects perfection in every person but herself, who 
abuses her washer-woman, and complains of the 
high wages of servants and other folks, is a petty 
tyrant in the home circle, and deserves no better 
name than I have given. 

James says, " Do not the rich men oppress you ?" 
Wealth brings power; and men are not slow to use 
it to their own advantage, and against the weak 
and poor. He who grinds the faces of the poor, 



368 CHRISTIAN CO-OPERATION 

obliging them to buy at his own prices, paying 
them for their labor just what he pleases, manag- 
ing by the "tricks of trade" to get all their labor 
for a mere subsistence on their part, closing his 
eyes and his heart against the appeals of want and 
suffering and age, would perpetuate by law a sys- 
tem of vassalage, and is therefore not to be trusted. 
Iron-masters, railroad men, land-monopolists, 
those controling large factories, and other moneyed 
persons, are respectfully requested to consider the 
hints here thrown out. Those who are innocent 
will not be harmed. Those who are guilty are 
positively meant in these remarks. 

Those who are shipping into this country the 
poor Chinese, and are selling them to shame and 
crime and abject servitude, are fiends in human 
shape, and deserve the execrations of God and 
man. Those who are trying to elevate this immi- 
grating heathen element, to turn them from their 
devotion to idolatry, to fit them for intelligent 
membership in this great commonwealth, are do- 
ing a noble work upon which will rest the blessing 
of the Master. 

He who in the sacred office " lords it over God's 
heritage," making merchandise of the gospel, sell- 
ing himself to do evil, usurping and using power 
where it does not belong to him, reaching his arm 
out to interfere with conscience, the family circle, 
the education of children, the choice of husband 
or wife, and the times and places of public wor- 
ship, is no less a despot than he who takes away 
from men their civil rights. 

Newspaper men who deliberately keep their 
readers in ignorance, who cater to the public preju- 
dice for gain, who publish falsehoods to gain an 
end, who defame innocent characters to get them 
out of the way, would, if they had the power, 



IN ACTUAL LIFE. 369 

enslave a race that they might revel in the uncertain 
delights of wealth. They look upon men as they 
do upon money — to be used to accomplish their own 
selfish purposes. Their characters are built upon 
the elements of tyranny. 

Many office-seeking politicians are no better. 
They look upon the rest of mankind as so many 
herds of cattle to be driven to the polls to put 
them into office, that they may enjoy the spoils. 
What care these men for our rights? What care 
they for the general prosperity of the country? 
What care they for enterprises which do not di- 
rectly benefit them? They will buy and be bought. 
They go into office to make money. They inter- 
pret everything as it relates to their own personal 
interests. Their own purses are the standard of 
justice and judgment. Like the wretch who sets 
a house on fire that he may have an opportunity to 
steal, so these men will bring the country into al- 
most any condition that they may have some pre- 
text to plunder the public treasury. 

The word of Grod says, " Owe no man anything, 
but to love one another." He who by any course 
of life puts himself under obligations to do other- 
wise than his conscience and judgment indicate, 
sells himself to do evil, and is a slave to the man 
who holds the claim. 

Churches that oblige their ministers to labor for 
inadequate salaries, and then insist that as they are 
called of God they must preach whether they are 
paid or not, are no better than the petty tyrant who 
compels his servants to engage year after year in 
unrequited toil. 



24 



PART Y. 
THE RESULTS 



The plan is plausible, and the principles are commenda- 
ble; but how have they worked in actual life ? What degree 
of success has attended them? Is the thing likely to suc- 
ceed? Does the organization show signs of life? Has 
enough been accomplished to commend it to a respectful con- 
sideration and further trial? Has it the elements of per- 
manency ? Has it shown itself capable of doing effective 
work? Is there enough of it now, so that, if we were to 
fall in with it, there would be reasonable hopes of success ? 

These questions can be answered best by reference to the 
following pages on the difficulties, progress, and present 
condition of this system of co-operative labor among Chris- 
tian churches. Here is seen what has been accomplished; 
how the work has borne upward and onward, amid many 
discouragements, and is more vigorous and hopeful to-day 
than ever. 



PART V.— The Results. 



CHAPTER I. 

DIFFICULTIES 



The advancement of this cause has not been dis- 
couragingly slow, nor surprisingly rapid. Most of 
the time it has borne upward and onward with a 
steady pace. Frosts and storms have nipped and 
wasted it at times, but not enough to destroy all 
the fruit and kill the stem. It has grown the 
hardier for these things. Most of these difficulties 
and discouragements have been referred to under 
their appropriate heads. But it may help to a bet- 
ter understanding of the subject to group them 
together here and descant a little on those not 
called up in the regular line of argument. 

1. As the American people, laws, schools, and 
literature were largely English, and as we were for a 
number of years confined almost exclusively to the 
German language, we lost much in numerical 
strength from a want of English preaching. 

2. From 1774 to 1815 no settled line of policy 
had been adopted, and hence we lost much from a 
want of systematic organization. 

3. The Methodists commenced their operations 
in America with the most rigid system of ecclesi- 



374 CHRISTIAN CO-OPERATION 

astical polity, perhaps, ever known to the world. 
Our relations with them, for years, were the most 
intimate, so much so that many thought we would 
become one. We labored with them and they 
gathered the fruits of our joint labors. Hence we 
lost much by our co-operation with the English 
Methodists. 

4. CULLING-OUT AND GENERAL DISCOURAGEMENT. 

The causes which I have named, as well as 
others which I shall hereafter name, united to pro- 
duce in the cause a state of general discourage- 
ment. Her true position, relation, and mission in 
the world were not distinctly understood even by 
her own members. They knew they had feelings, 
purposes, ideas, and convictions, which they could 
not fully enjoy and carry out in any of the exist- 
ing churches except their own; but still the way 
was not clear, the sky was dark. With trembling 
hands they advanced, slowly and cautiously, or 
stood still to " see the salvation of God." Before 
Otterbein's death, as early as 1800, this paralyzing 
influence was at work. It seems that even the 
minds of Otterbein and Boehm, the founders of the 
churches, were not clear as to the propriety of 
compactly organizing and perpetuating a separate 
body. Father Otterbein, at one of the last confer- 
ences he attended, in an address, speaking of the 
difficulties and discouragements of the work, said, 
"It is true, brethren, the German work is a hard 
work; yet faint not, and in due season you shall 
reap. The Lord has greatly blessed our labors and 
stood by us. Brethren, be men of God; be strong 
in faith. Love God; love all men with a pure 
heart, fervently; employ your powers to save them, 
to pluck them as brands from the burning; and 



IN ACTUAL LIFE. 375 

while you do this, remember that it is not from 
men that you are to expect the reward of your 
labor, but from the Lord Jesus Christ at his com- 
ing. * * * Ours is a calling to labor. 
Our rest is not here. I beseech you, dear brethren, 
to take no account of this labor. One soul saved, 
one sinner turned from the error of his way, will 
more than compensate for all you have done." It 
seems that the brethren felt deeply and saw clearly 
that something ought to be done, that there was a 
work for them to do, but exactly what this work 
was, and how it ought to be performed, was not so 
clear. Many, out of habit and a kind of conscien- 
tious instinct or inexplicable impression, main- 
tained their positions; some, doubtless, fell out by 
the way; and many, very many, looked about, ex- 
amined the probable chances of success, made up 
their minds, and joined other churches. Bishop 
Asburj^ estimated that in 1813 there were in our 
communion about 20,000 members; but in ten 
years after this, so great had been the waste, there 
were but 9,000 communicants. It must not be 
supposed that in this interim the brethren were 
idle. They labored much and had many exten- 
sive revivals of religion; and scores of converts 
joined the other churches, especially the English 
Methodists. This we have heard remarked by 
men now living who were born as far back as 1809, 
and consequently their memories cover nearly all 
the time of which I speak, while they grew up 
and associated with the early fathers. Every good 
cause has its discouragements. No farmer expects 
all the ground he cultivates to bring a hundred- 
fold. Every machine must suffer from the effects 
of friction. Every army going forth to battle ex- 
pects its losses by desertion, disease, and the 
missiles of the enemy. 



376 CHRISTIAN CO-OPERATION 

These references may be a source of some com- 
fort to those who, at times, may be disposed to 
dwell too much on the gloom which, like distant 
clouds, may loom up here and there around the 
borders of our Zion. There is a magnanimity of 
soul exhibited in standing unmoved from a noble 
purpose, amid the greatest difficulties. It claims 
unbounded admiration. It is like the deeply-im- 
bedded rock amid the rushing and rolling and 
foaming of the wild waters of the angry, storm- 
tossed ocean. 

5. The want of a discipline in the society which 
was long felt, was a source of weakness to us. 

6. Want of organization, the poverty of the 
colonies, and the fear of " making merchandise of 
the gospel," brought a 'poor support of the ministry. 
Men could not thus devote their whole time to the 
work. The evils of this are easily seen. 

7. The colonies had very few schools. Nearly 
all the educated men of this country came across 
the waters. Men raised up among us of our own 
countrymen, as ministers, were men of but limited 
education. Hence they could not lead the thought 
of the day. This evil, which we are largely reme- 
dying now, has been a great hinderance to us. We 
have needed, we still need, devoted, pious, self-sac- 
rificing, well-educated ministers of the gospel. 

8. There has always been among us a lack of 
denominationalism. This is commendable in many 
ways, but it tells heavily against our numerical 
strength. If those we lose through our broad 
sympathies only carry with them our generous im- 
pulses, we shall have cause to rejoice, for this proc- 
ess in due time will " leaven the whole lump." 

9. If we had in early days, or would even now 
put our stronger churches in charge of those 
ministers who have especial endowments for pas- 



IN ACTUAL LIFE. 377 

toral labor, and thrust out our best itinerants to 
open up new fields, we would not have so many 
local preachers, and our strength and influence for 
good would be double what it is. As it is, about 
one half of our ministerial force has never been 
called into active service. 

10. Our position on slavery made us obnoxious 
in the eyes of the people for years, drove many 
from us, deterred many from joining us, and kept 
us almost entirely "north of Mason and Dixon's 
line." 

11. Then our early and stringent measures 
against intemperance made us unpopular among 
the German element, and among all those who 
liked to imbibe moderately or freely around the 
"festal board." Over a half century ago almost 
every one drank ardent spirits as a beverage. 

12. For many years we have had " secret com- 
binations" to contend against. By them our 
ranks have been decimated. And they are no in- 
considerable power at the present time, and are 
disposed to show us no favor. 

13. Then the religious apathy, the blindness, 
and the prejudice of the human heart have been 
against us. This is true of all good causes. The 
heart loves ease. Men are " slow of heart to be- 
lieve all that the prophets have spoken." Prej- 
udice clings to old forms, modes, and ideas. And 
it is only after the most persistent efforts that 
new and improved measures can be made to take 
the place of long-established and cumbersome 
methods. 

14. Allowable human agencies were not duly 
appreciated and used. jSTothing, perhaps, connect- 
ed with the origin of this people is so remarkable 
as their almost total want of worldly ambition. To 
use the materials and measures of the world not in 



378 CHRISTIAN CO-OPERATION 

contradiction to God's word is allowable, and in a 
measure necessary to any large degree of success. 
Christ says, "I am the way, the truth, and the 
life." This our fathers seemed to take in its most 
absolute sense, and so turned obstinately and 
steadily away from the world, and, in some in- 
stances, even despised the proper aids it might 
have lent them. Christ was their example, the 
Bible their rule of life, the glory of God their 
highest ambition, the Holy Spirit in their hearts 
the fullest enjoyment, and "Religion! Religion! 
Religion ! " their constant theme. Though Otter- 
bein wielded a vast influence, and might have had 
personal emolument, yet "he would not be called 
chief." Boehm said, "I have no disposition to be 
at the head of a church." They labored many 
years without a written discipline. They looked 
so little to influence that they almost wholly neg- 
lected the education of their ministers. They 
lived sixty years without even a periodical to advo- 
cate or defend their principles. They provided no 
systematic method of educating their children. 
Fearful of making merchandise of the gospel, the 
early preachers would not ask a salary to enable 
them to devote themselves exclusively to the work 
of the ministry. They knew nothing of compro- 
mise or middle ground on questions of vital im- 
portance. They knew not, and cared not to know, 
how to float on the popular current. They spoke 
in the most decided tones against show in dress or 
manners, worldly and attractive forms in worship, 
unnecessary expense and grandeur in building 
church-houses, and against everything that might 
win or feed a depraved nature. We can hardly con- 
ceive of greater simplicity and rigidity. There 
were extremes in some of these things, and they told 
against us. This course led to many sacrifices 



IN ACTUAL LIFE. 379 

which were borne with a corresponding firmness. 
While we must in some instances deplore the 
results of this course, we can not but admire the 
spirit; for it was right. O God ! may this Christ- 
like spirit of humility, sacrifice, and hatred to sin 
never depart from this branch of beloved Zion ! 
May it pervade every breast, and be mingled with 
a holy zeal to use every laudable means within our 
reach to build up the waste places, to save the souls 
of our fellow-men, and to glorify God. Amen. 

15. Sin has been against us at every step. We 
have known no compromise with wrong, hence we 
have had heavy work. Our idea of the church is 
that it should be a pure body of believers. Start- 
ing out with this idea and steadfastly adhering to 
it, every latent power of corrupt human nature 
has been arrayed against us. Whisky-drinking, 
horse-racing, Sabbath-breaking, blasphemy, every 
open and every secret sin have been combined 
against us, to hedge up our way, defeat our efforts, 
and confuse our plans. God can not look upon sin 
with the least degree of allowance; nor should 
his people. Jesus came to save his people from 
their sins, not in them; and this is the mission of 
the church. We must oppose sin at all hazards. 
Popularity is a vain thing, yea, a curse, if it be 
gained by admitting error among us. Sin is a dis- 
ease that must be cured, not tampered with and 
admitted into communion with saints. Those who 
love sin can not but hate us. Sin is a hinderance to 
us and hedges up our way. We meet it at every 
turn. Blind prejudice, blear-eyed ignorance, short- 
sighted selfishness, perverse human nature, wrong- 
habits, erroneous teaching, confront us with the 
most obstinate resistance. We have met these 
forces bravely, and God is leading us on to a 
greater and more glorious victory. 



380 CHRISTIAN CO-OPERATION 

CHAPTER II. 
STATISTICS. 



But in the face of all these difficulties and dis- 
couragements, during one hundred years, after 
deducting all losses from every cause, we now 
aggregate 135,000 souls, which is an average net 
annual increase of 1,350 members. The next cen- 
tury will doubtless increase this average tenfold or 
more. It may be interesting and profitable to 
trace, in a brief way, the growth of this work 
during a century, as it appears on the face of 
history. 

In our earlier history no statistics and but few 
records of any kind were kept. Bishop Asbury 
said, in 1813, that he believed these German heralds 
of grace (the United Brethren) congregated 100,000 
people, and had 20,000 communicants and "100 
zealous and acceptable preachers." By the terms ot 
union which then existed between the two orders of 
the church, Methodist presiding elders received lists 
of the names of all our regularly licensed preachers 
in their respective districts. Their traveling 
preachers sought, and doubtless in most instances 
obtained, lists of names of our members on their 
several fields of labor, With this data, Bishop 
Asbury could not err very greatly in his judg- 
ment. 

In 1820 there were 114 preachers, 36 itinerants, 
and 23 fields of labor, which paid, not including 
the Otterbein church at Baltimore, for the support 
of the gospel, about $815. This is an average of 
about $23 to each itinerant. These itinerant mis- 



IN ACTUAL LIFE. 381 

sionaries or evangelists, like Paul the apostle, had 
secular callings by which they secured a liveli- 
hood. 

In 1830 the statistics are not clear. The original 
or Hagerstown Conference — now, I believe, called 
Virginia Conference — reported 76 preachers, 11 cir- 
cuits and stations, 16 itinerants, and $1,263.36 paid 
for preachers' salaries — an average of nearly $79 
to each itinerant. But there were, at this time, six 
annual conferences, situated in Maryland, Virginia, 
Pennsylvania, and Ohio. Besides the usual salaries 
paid to ministers there was now on hand a fund of 
over $1,850 for the relief of worn-out traveling 
ministers, and their wives and orphan children. 
This was a new enterprise among us. The Penn- 
sylvania, Muskingum, Scioto, and Miami annual 
conferences had together, at this time, 177 preach- 
ers and 31 fields of labor. The Virginia and Indi- 
ana conferences, if they bore any proportion to 
these four conferences, would increase these figures 
to about 250 preachers and 45 fields of labor. 

In 1835 there were 293 preachers and 56 fields 
of labor. 

In 1840 there were 387 preachers and 90 fields 
of labor, an increase in iive years of 94 ministers 
and 34 charges, — an average annual increase of 19 
ministers and 7 charges, nearly. There were at 
this date 9 annual conferences. These were called 
Pennsylvania, Virginia, Alleghany, Muskingum, 
Sandusky, Miami, Indiana, and Wabash. These 
names indicate the territory they comprised. 

In 1849-51 the statistics are more full. We had, 
according to Rev. Wm. Hanby, 14 or 15 annual 
conferences, 679 preachers, 219 circuits, over 1,467 
classes, and about 40,000 members. 

In 1859-61 there were 29 to 33 conferences, 1,365 
preachers in all, 725 of whom were itinerants, 



382 CHRISTIAN CO-OPERATION 

about 590 fields of labor, 5,200 preaching places, 
3,900 classes, 1,534 Sabbath-schools, 1,049 meeting- 
houses, and 94,453 members. 

In 1873 there were 3,874 organized churches, 
127,561 members, and 1,822 ministers, who received 
as salary, $345,290. This includes preachers' aid, 
and bishops' collection. Counting off one half for 
local preachers, which is about the usual proportion 
between these two classes, and we have an average 
of $379 to each traveling preacher. Collected for 
missions, $37,833.78; church-erection, $612; Sab- 
bath-schools, $43,541.73; church-building and ex- 
penses, $279,775.95; educational funds, $14,925.51. 
Number of meeting-houses, 1,681; parsonages, 321; 
Sabbath-schools, 2,739; children and teachers, 157- 
197. Estimated value of church property, $2,054,- 
000.00. This estimate does not include the value of 
our educational institutions and publication houses. 



CHAPTER III. 

OUR INSTITUTIONS 



Permanent results of this system are seen in the 
institutions which have grown up from year to 
year. These abide and exert a lasting and salutary 
influence. They indicate the hold which the cause 
they represent has upon the minds and hearts of 
the people. They are growing in value, interest, 
importance, and power, and are making a decided 
mark in the public mind. 



IN ACTUAL LIFE. 383 

They offer rare facilities to those who are really 
anxious to do good with their labor and, means. 
The attention of the public is invited to these 
institutions and organizations. 

Those who are willing to work will here find op- 
portunities; those who have time to work will here 
find means to fill up this time in doing good; those 
who have money to give will here find constant 
demands to be met, and a fine opening to extend 
their usefulness. 

The General Publishing House 

(Instituted in 1834, at Circleville, Ohio,) 

Of the " United Brethren in Christ" is located at 
Dayton, Ohio. The building stands on the north- 
east corner of Main and Fourth streets. The 
corner building is forty by ninety feet, four stories 
high. In the rear of this is a wing thirty-four by 
fifty-two feet, three stories high. The building 
and grounds are valued at $46,000. The total 
amount of capital invested, on the first of April, 
1874, was $129,828.76. 

Seven papers are published at this house. These 
are, " The Religious Telescope," English, 36 by 50 
inches, weekly circulation 11,000 copies; " The 
Frcehliche Botschafter," German weekly; " The 
Children's Friend," "The Missionary Visitor," and 
" The Youth's Pilgrim," all semi-monthly Sabbath- 
school papers (the first two English and the latter 
German); "Our Bible Teacher," and "Lesson 
Leaves," monthly Sabbath-school papers. The 
average aggregate circulation of all these papers on 
the first of April, 1874, was 110,000 copies. Be- 
sides these, this house publishes a number of books. 
The list is constantly increasing. The business 
done in this office in the last twenty-four years 
amounts to $1,200,215.60. 



384 CHRISTIAN CO-OPERATION 



United Brethren Bookstore, 

Comer Main and Fourth streets, Dayton, Ohio. 

KEEP CONSTANTLY ON HAND 

Theological, Religious, and Miscellaneous Books. 

A SPECIALTY MADE OF 

SABBATH-SCHOOL LITERATURE OF EVERY DESCRIPTION. 

Libraries, Tickets, Cards, Mottoes, Prizes, Maps, and Miscellaneous 
Books, suitable for youth of all ages. Bibles, Testaments, Ques- 
tion Books, and Commentaries, in great variety. Union and 
Denominational Schools supplied with Libraries and 
requisites, on the most favorable terms. 

Send for our Sabbath-School Book Catalogue. 



BOOK-BIITDI1TG 

Of every description promptly and neatly done. 



Done in the best style. 



STEREOTYPING. 

We have, connected with our establishment, a Stereotype Foundery, 
and are prepared to execute work in this line as well and as cheap as 
any other house in the land. We solicit the patronage of authors 
and business men generally. 

Address all orders to 

Rev. W. J. SHUEY, 

iDA-YTON, OHIO. 







CENTRAL BUILDING. 



£oLXEQIyVrE pEPyVRTMEjNT. 



FACULTY. 

REV. H. A. THOMPSON, D. D. JOHN E. GUITNER, A. M. 

Pres t and Prof, of Mental and Moral Sciences. Professor of Greek. 

JOHN HAYWOOD, A. M. REV. HENRY GARST, a. M. 

Professor of Mathematics. Professor of T.:i'in. 

THOS. McFADDEN, A. M., M. D. MRS.' LIZZIE K. MILLER, M. A. 

Professor of Natural Sciences. Principal of Ladies' Depa-zment, 

MRS. MIRIAM M. COLE, 

Assistant Teacher. 



C. A. BOWERSOX, 



Teacher oj Vocal Music. 



B. NAUMBOURG, 

Teacher of Instrumental Mv sic. 



MRS. HARRIET E. THOMPSON, 

Teacher of Drawing and Painting. 



ADMISSION. 

The founders of this University, believing that their daughters 
should have as good opportunities for mental culture as their sons, 
early did what the older Colleges and Universities are doing to- 
day— admitted both sexes to all. the privileges of the University. 

A successful experience of twenty-six years, as well as the universal 
demand of the age, confirms us in our belief that this is the true 
theory of education — the co-education of the sexes. 

CALENDAR. 

The First Term of the next Academical year will commence 
August 12th, 1874. # 

The Second Term will commence January 13th, 1875. 

Between the close of the First Term and the opening of the Sec- 
ond, there will be a vacation of three weeks. 

The next Annual Commencement will be June 3d, 1875. 

COURSES OF STUDY. 

The University has four courses of study, viz: — Classical, Scien- 
tific, Ladies' and English, of which any one may be taken by any 
student. 

The Classical Course is the complete collegiate course, requir- 
ing four years, after the preparatory course of two years. 

The Scientific Course hats four years in College and one prepar- 
atory year, and gives special attention to purely scientific branches. 

The Ladies' Course is the same in length as the Scientific, and 
similar in character. 

The English Course is partial, requiring three years, and omit- 
ting ancient and modern languages. 

In the Preparatory Department the common branches are 
taught, and many here prepare themselves for the work of success- 
ful teaching. 

The Musical Department will furnish good facilities for instruc- 
tion in Vocal Music, on the Piano, Organ and Guitar. 

The Fine Art Department will afford good advantages to all who 
desire instruction in Pencil Drawing, Perspective, Crayoning and 
Oil Painting. 

LITERARY SOCIETIES. 

There are four Literary Societies connected with the College — 
the Philomathean and Philophronean, belonging to the gentlemen; 
the Philalethean and Cleiorhetean, belonging to the ladies. 



LIBRARY. 

The Library destroyed by fire has been replaced by one contain- 
ing standard works in history, biography, science and philosophy, 
with a fair proportion of miscellaneous literature. Additions will 
be made from time to time. 

DISCIPLINE. 

An unqualified obedience to just rules is first acquired ; but a 
cheerful obedience, however, is taught and insisted upon. A record 
of the student's habits in respect to his scholarship, obedience to 
rules, and general punctuality is kept. This record is preserved in 
the institution and copy sent to parent or guardian when requested. 

WESTERVILLE. 

The University is located in Westerville, Franklin county, Ohio, 
on the Cleveland, Mt. Vernon and Columbus R. R., twelve miles 
north of Columbus. Westerville is the largest and most flourish- 
ing place in Franklin county, the capital excepted, and is noted for 
its beauty and healthfulness. For high morality, quiet and order 
is hardly equalled — certainly not surpassed — by any place in the 
State, or in the whole country. No drinking saloon, or other low 
place of resort, is tolerated. 

BUILDINGS. 

The main University Building, erected to take the place of the 
one destroyed by fire, is completed and in use. 

Saum Hall, which has been thoroughly refitted, furnishes a home 
for the ladies who remain there under the care of the principal. 

EXPENSES. 

Tuition, in all classes, per term of 20 weeks, including incidental 
expenses, $12.00. 

Instrumental Music, per term, $12.00. Modern Languages, per 
a term, $10.00 

Pencil Drawing and Perspective, $5.00 per term of ten weeks. 
Oil Painting, $10.00 per term of ten weeks. 

Children of superanuated and itinerant Ministers of the Confer- 
ence co-eperating with the University, are received free of tuition. 

Boarding, in private families, $3.00 to $4.00 per week. In clubs, 
$2.00 to $2.50 per week. Students will be assisted in procuring 
rooms and boarding bv calling upon the Secretary, at the Ladies' 
Hall. 

Text Books may be procured in Westerville. 

For lurther particulars, address 

MEV. M. A. THOMPSON, D. D. 9 

Westerville, Ohio, 



OPINIONS OP THOSE WHO KNOW US. 

This institution is one of the most promising seats of learning in 
the land. — Alexander Clark, in Methodist Recorder, {Pa.) 

The good influence of the University is felt in the village, which 
has never yet allowed a gambling or drinking saloon to exist in the 
township. — South Bend Tribune, (Ind.) 

We believe that in quality of instruction and class of mind to be 
instructed, Otterbein should justly rank among the first-class col- 
leges of the State. — Editor Religious Telescope. 

The late catalogue shows us that the year's labors have been suc- 
cessful in all that pertains to the stability, patronage and public ap- 
preciation of so valuable an institution. — Editor Herald of Gospd 
Liberty, Dayton. 

The last catalogue is very interesting. The college building which 
was accidently burned, has been rebuilt with the modern improve- 
ments of architecture, and presents a line and imposing appearance. 
— Bueyrua Forum. 

Being so far from a large city, in a quiet town of about twelve 
hundred inhabitants, with no drinking saloons, with a vigorous 
and harmonious sentiment pervading the town, its students are re- 
moved from the many temptations which prove the ruin of so 
many college students. We cordially recommend Otterbein Uni- 
versity to all our readers. — Colnmbus Gazette. 

I enjoyed my recent visit to Otterbein University very much. 
The surroundings are in every way attractive. Besides the charm- 
ing landscape as seen from the college windows, the moral tone of 
the village, entirely free from drinking or gambling saloons, pre- 
serves students from the temptations that beset them in large cities. 
I could scarcely realize with the rural quiet that prevailed during 
Commencement Week, that I was within a dozen miles of the cap- 
itol of the great State of Ohio. — Hon. Schuyler Colfax, Ex-Vice Pres- 
ident of the United States. 

The new President and new building have given to Otterbein a 
new impulse. A large increase in the number of students, greater 
efficiency and thoroughness in instruction, and added course of lec- 
tures on special subjects, are the happy evidences of increasing 
success and prosperity— Hon. E. E. White, in Educational Monthly. 

The founders of the University showed their wisdom in the loca- 
tion, for the morality of the town, is a wonder. Not one saloon or 
place of resort is tolerated, and parents can send their sons there 
without fear. We advise parents who are doubtful of the wisdom 
of educating boys and girls in the same school, to visit Otterbein 
University. There the problem is solved and the good results are 
shown. — Woman's Journal, Boston. 



IN ACTUAL LIFE. 389 

The Home, Frontier, and Foreign Missionary Society 

OF THE UNITED BRETHREN I1T CHRIST. 

OFFICE AT BATTOJT, OHIO. 

o 

Officers and Members of the Board. 

PRESIDENT. 
REV. D. EDWARDS, D. D. 

VICE-PRESIDENTS. 

Rev. J. J. GLOSSBRENNER, 
Rev. J. WEAVER, Rev. J. DICKSON. 

Rev. D. K. FLICKINGER, Secretary. 

J. W. HOTT, Treasurer, 
DIRECTORS. 

Rev. J. KEMP, Rev. W. C. SMITH, Rev. D. SHUCK, 

Rev. W. J. SHUEY, Rev. W. McKEE, J. HOKE, Esq. 



ORGANIZED MAY, 1853. 



About fifty thousand persons have been brought into the 
church through the labors of its missionaries. Its foreign 
missions are in Germany, and on the western coast of Africa. 
Frontier missions are successfully operated in West Virginia, 
Tennessee, Kentucky, southern Illinois, Missouri, Kansas, 
Colorado, California, Washington Territory, Dacotah, Minne- 
sota, Oregon, Wisconsin, and Ontario, — home missions in the 
states, East and West. 

In the year 1873 it employed three hundred and twenty-four 
missionaries, and paid for the support of the work $92,244.82. 
25 



•390 CHRISTIAN CO-OPERATION 

Since its organization the churches have contributed to the sup- 
port of its missionaries $1,090,383.35. Of this amount $467,- 
307.15 have been paid as missionary money, and the remain- 
ing $623,076.20 as salary by the missions. 

Laborers for the harvest of the Master — with millions of 
money for their support — and the fullness of the divine bless- 
ing are the chief wants of the society. 

Millions of souls for whom Christ died are going quickly 
down to endless night. Will we not hasten to their rescue 
with the all-saving gospel of Christ ? Think of the loss of a 
soul, forever shut out from the home of the good. Think of 
what you may do to prepare the way for the salvation of men. 
Think of the example of the blessed Redeemer who has just 
passed before you from the great work accomplished by him 
on the earth, to the intercession of his throne. The divine sys- 
tem of salvation opened and declared to men by Christ, must 
be proclaimed quickly to all nations. 

Jesus said, "And greater works than these shall he do because 
I go to my Father." What could be greater except the pros- 
ecution of the same work until the world shall be won to 
Christ. Who would not wish to join in a work so glorious and 
grand in its nature and results ! Reader, does not the Lord of 
the harvest ask that you give yourself, or the fruit of your la- 
bor, for the salvation of those who are perishing in the fields 
of sin ? 

FORM OF BEQUESTS AND DEVISES. 

Persons making donations to the society, by will, should ob- 
serve the following form : 

I give and bequeath unto the Home, Frontier, and Foreign 
Missionary Society of the United Brethren in Christ, organ- 
ized by the General Conference of said church, May 20th, 
1853, and incorporated in Butler County, Ohio, September 23d, 
1853, tne sum °f dollars ; and the receipt of the treas- 
urer of the society shall be a sufficient discharge therefor to my 
executors. 



IN ACTUAL LIFE. 391 

Union Biblical Seminary, 

POUNDED IJX 1869, 

Located at Dayton, Ohio, is under the auspices of the United 
Brethren in Christ. The design of this institution is to afford young 
men entering the ministry facilities for a thorough preparation for the 
work. The course of study, which embraces systematic and pastoral 
theology, Hebrew and Greek exegesis, Bible and church history, and 
sacred rhetoric, is well adapted to this end. 

Faculty* 

Rev. L. Davis, D. D., 
Rev. G. A. Funkhouser, A. M., Rev. D. D. DeLong, A. M. 

Terms of Admission* 

Applicants for admission into this seminary must be members of 
good standing in some Christian church. They must produce satis- 
factory testimonials to the faculty of a prudent and discreet deport- 
ment, and that they possess competent talents for the work of the 
ministry. The course of study occupies three full years. In special 
cases, this may be somewhat abridged. But students will be contin- 
ually urged to take the full course when at all practicable. 

Expenses, 

Tuition and room-rent free. Board from $3.50 to §4.50 per week. 
Some students board themselves at a much less expense. Books and 
stationery are furnished to students at reduced prices. 

Library and Reading Room, 

There is a small library, containing valuable books, .to which ad- 
ditions will be made from time to time, connected with the seminary 
for the use of the students, also a reading-room, accessible to all, fur- 
nished with leading religious newspapers and reviews. 

There is also connected with the seminary one religious and liter- 
ary society, which, it is believed, will be very profitable to those 
becoming members of it. 

For particulars, address Rev. L. Davis, D. D., or the general 
agent, Rev. S. M. Hippard, Dayton, Ohio. 



392 CHRISTIAN CO-OPERATION 

Westfield College. 

LOCATED AT 

WESTFIELD, CLARK CO., ILL. 



This institution has, in a few years, unobtrusively grown into an in- 
fluence that may well gratify its founders. Two courses of study are 
laid down, the scientific and classical, the completion of either of 
which secures an appropriate degree. While either of these is de- 
sirable, students are constantly advised to pursue the classical. Be- 
sides these regular courses, a partial course is marked out for those 
preparing for the profession of teaching, for whose benefit special in- 
struction is regularly given in normal classes. Good facilities are 
provided for the study of music, drawing, painting, book-keeping, 
and penmanship. The co-education of the sexes is practically in- 
dorsed; and both sexes are admiited to all classes. Parents are re- 
quested earnestly to consider what good reason they can have for deny- 
ing their daughters any intellectual culture that is good for their sons. 
It is believed that no such reason exists ; and accordingly, we beckon 
to all to come. But while recognizing the need of common culture, 
we at the same time sedulously maintain well-defined limits of social 
intercourse between the sexes, deeming a miscellaneous familiarity 
hazardous to good manners, good scholarship, and good morals. 
Therefore, parents may be confident that their daughters, as well as 
their sons, committed to our care, will be shielded from harm, so far 
as human protection can shield them. 

Our location is pleasant and healthful, and easy of access. Ex- 
penses are moderate — board, including furnished rooms, ranging from 
$2 to $3.25 per week. Tuition and incidentals, per year, $27.50. 
Family scholarships are sold for $200. These furnish tuition to an 
entire family as long as desired. There are also other forms of schol- 
arship for sale. 

The year is divided into three terms, beginning respectively in Au- 
gust, November, and March. 

Any desired information given by catalogues or letters, on applica- 
tion to any member of the faculty. 

Rev. SAMUEL B. ALLEN, A. M», President- 

P. S. — Natural curiosities, antiquities, and specimens in natural 
history, earnestly solicited; also, contributions to our library, 

S. B. A. 



IN ACTUAL LIFE. 393 



Hartsville University. 



AN INSTITUTION OF LEARNING, 

Under the control of the White River and Indiana annual 
conferences of the United Brethren in Christ. 



FOUNDED IIV 1853. 



The course of instruction is thorough, with a competent faculty. 
Both sexes have equal advantages and receive equal honors. The 
location — Hartsville, Bartholomew County, Indiana, — is pleasant and 
healthy. Tuition and board are reasonable. There are three terms in 
the year, commencing respectively on the first Monday in September, 
the second Monday in December, and the third Monday in March. 
Students admitted at any time. Music, commercial, and penmanship 
extra. 

The college building is large and commodious, being 60 by 80 feet, 
and three stories high. 

Endowment, $30,000. Donations solicited to the amount of 
$100,000. 

Hack from Columbus to Hartsville on every Tuesday and Friday, 
and from Greensburg on Monday and Thursday. 

For further particulars, address Prof. Joseph J. Riley, Secretary, or 
Rev. D. Shuck, President of the Board of Trustees, Hartsville, Bar- 
tholomew County, Indiana. 



394 



CHRISTIAN CO-OPERATION 



AVALON ACADEMY. 



AVALON, LIVINGSTON CO., MO. 



C031MENCED ITV 1873. 



The location is very healthy, and one of natural beauty. Avalon, — 
a quiet country village,— though new and small yet, is rapidly and sub- 
stantially growing, and will furnish ample accommodation for all that 
may desire to become students of the academy. There are few places, 
if any in the state, to which parents can send their sons and daughters 
with the assurance that they will be as free from extravagance and 
vice as here. Away from the excitement and allurement of cities, and 
many villages, Avalon Academy is justly regarded by its founders and 
patrons as affording superior advantages to those who earnestly seek 
an education. 

The schookyear is divided into two terms of twenty weeks each. 
Students may enter at any time. Terms open in August and January. 

The academy has two regular courses of study — the collegiate pre- 
paratory course, and the English course. 

Particular attention is given to the common branches, and — for the 
benefit of these who will teach — to the art of teaching them. 

Lectures on practical subjects, by the instructors and others. 

An unqualified yet cheerful obedience to just rules is taught and 
required. We aim to secure good government by a high standard of 
morality, honor, and politeness; by appeals to the student's conscience 
rather than to painful discipline. 

Tuition in common branches, per quarter, $6.00 ; higher branches 
and ancient languages, $7.00; incidental fee, 50 cents ; instrument- 
al music, per twenty-four lessons, one hour each, #10. The academy 
being partially endowed, the Board is enabled to put the tuition thus 
low. Boarding in private families, $2.50 to $3 per week. Rooms 
for self-boarding can be rented for from $2 to 3. 50 per month. 

For further particulars, inquire of or address Prof. M. H. Ambrose, 
A. B., Principal, or Miss Lizzie Hanby, M. A., Principal Ladies' De- 
partment and Teacher of Instrumental Music, Avalon, Mo. 



\ 



IN ACTUAL LIFE. 895 



WESTERN COLLEGE. 

WESTERN, LINN COUNTY, IOWA. 

Founded in 1856, 



A Christian college, with preparatory, scientific, and classical depart- 
ments. Also, a complete commercial department, embracing penman- 
ship, book-keeping, phonography, and telegraphy ; also, music and 
drawing. 

Both Sexes Admitted to all Classes. 

Three terms, of thirteen weeks each, annually. Tuition in all the 
college classes, $7 per term; incidental fee, $1.50; commercial de- 
partment, music, and drawing, extra. Boarding, including room 
furnished, except fuel, $2.75 to $3 per week. Many students board 
themselves at half the above expense. Commodious homes for ladies, 
under a kind and careful principal. 

Persons coming to Western should either come by rail to Cedar Rap- 
ids, where they will find a hack leaving the Valley City Hotel each day 
at 2:30 p. m. for Western, or to Eli Station, on the B. C. & M. R. R., 
which is three miles east of Western, where they will find conveyances. 

The college is located in a very healthy section of country. Sick- 
ness is a rare occurrence among its students. In its entire history of 
eighteen years but two have died when in attendance. The village is 
noted for its pervading moral and religious influence. No drinking 
or gambling house is tolerated. This religious tone of the church, 
combined with that of the school, renders it a place the most favorable 
for the moral and religious development of young people resorting 
to this place for obtaining an education. 

Nearly all of those who have graduated from her halls are active 
Christian men and women, the majority of whom commenced their 
religious life while students here. 

Send for circulars to Rev. E. B. Kephart, President, Western Col- 
lege, Western, Linn County, Iowa. 



396 CHRISTIAN CO-OPERATION 



Lebanon Valley College 



IS LOCATED AT 



Annville, Lebanon County, Pennsylvania, 

On the Lebanon Valley Railroad, twenty-one miles east of Har- 
risburg, and is accessible by ten trains daily. 



This location is among the most beautiful and healthful in the 
state. 

There are two college buildings, very commodious and well fur- 
nished, each surrounded by ample grounds. 

The south college, or ladies' hall, is exclusively occupied by the 
lady students, the lady teachers, and the president's family. The north 
college is occupied by the young men. 

The college aims to secure not only thorough instruction, but 

also CORRECT HABITS and GOOD MORALS. 

In the classical course all the classes are represented, and instruc- 
tion is also given, by experienced teachers, in the preparatory and 
academical English studies. 

Prominence is given to vocal and instrumental music. 

The Board of Instruction has been increased, and the faculty com- 
prises men eminent for scholarship and for success as practical teachers. 

The next scholastic year will begin August 24, 1874. 

For a catalogue, and full information, address the president. 

L. H. HAMMOND, A. M. 

Annville, Lebanon County, Pennsylvania. 



IN ACTUAL LIFE. 397 



CLOSING REMARKS. 



I. 

The chapter on " Open and Close Organizations " 
is omitted. There are several reasons for this. 
The book has already gone beyond its prescribed 
limits, notwithstanding the manuscript has been 
condensed and cut down all that it could be not to 
spoil the plan. Still further contraction was neces- 
sary. I chose to shorten by omitting the discus- 
sion of secretism, because I did not wish to 
formally introduce the subject without discussing 
it thoroughly. This, as I have indicated, would 
have made the book too large. Anything less 
than a thorough discussion would only damage the 
cause and increase the bitterness, which is too great 
already. I can not consent to add fuel to the flame, 
unless it be done in such a way as to accomplish 
some good. My views on this question are positive 
and well-defined. They are correct and rational. 
They are in manuscript, and can be published at 
any time. If persons, after reading this book, 
wish to know my convictions upon the subject of 
secret societies, they have but to say so, and they 
can be accommodated. 

II. 

The ground has now been gone over. The 
salient points have been touched. The leading 
features of this system have been presented. The 
results have been briefly stated. The field is ample, 



398 CHRISTIAN CO-OPERATION 

varied, and rich. Deep and extensive tracts lie 
untouched, inviting future effort. Let us not 
forget that this book is largely suggestive. An op- 
portunity to think is here presented to the reader. 
A great thought is here developed as a living 
reality. It is worthy of the most earnest consid- 
eration. It is to be hoped that the book will be 
read and re-read, and studied, till it is fully com- 
prehended in its spirit, aim, and object; until the 
soul is fired up with a holy enthusiasm to enter 
into the work and devote the life to the cause of 
God in this direction. System is important, and 
system is here presented. But little can be accom- 
plised in a desultory, disorderly way. Well-di- 
rected, concentrated, and continued effort, with the 
blessing of God, will insure success. Here is 
method, here is order, here are opportunities for 
persistent work. Who will consecrate himself 
unto the Lord? 

III. 

What do we want? There is much that we 
want. Our desires are large, our expectations vast, 
and our purposes bounded only by the line of im- 
possibility. 

First: we wish to engage the minds and souls of 
the people. Every human being has a soul worth 
saving, a mind worth cultivating, a life worth en- 
gaging aright, a mission to be accomplished in this 
world. Come, then, one and all, and range 
yourselves under this plan, and find work to do, — 
the rich and the poor, the high and the low, the 
learned and the unlearned, the strong and the 
w eak. 

Second: we want labor. This is important, " Go 
work in my vineyard." We want men and women 



IN ACTUAL LIFE. 399 

who are willing to devote themselves unselfishly to 
the Master's cause. We want church-members 
who will labor in lawful callings and make money 
to put in the Lord's treasury. We want those who 
will carry the gospel to the poor, the degraded, the 
downtrodden of earth. We want workers for the 
church, the Sabbath-school, the seminary, the col- 
lege. Men and women, we want, who are willing 
to work anywhere for God, — work as they can, as 
God opens the way. 

Third: we want money. This is the great desid- 
eratum. Money will accomplish wonders. We 
would that men could all learn to love money less 
and love God more, so that his cause would have 
all the money it needs. But, then, we do not 
despair. We are hopeful. We shall ask, hoping 
to get all the money we need in due time. We 
want money to pay ministers for their labor; to pub- 
lish and circulate good books and papers; to estab- 
lish Sabbath and other religious schools; to build 
church-houses and homes for ministers; to carry 
the gospel to destitute portions of the earth; to 
help the poor; to educate and provide for orphan 
children. All these causes, and others that might 
be named, call for money. To make money and 
spend it for the Lord, and not for ourselves, should 
be the motto of every human being. Consecrate 
unto the Lord. 



. V 



INDEX 



PAGE. 

Ancestry, religious 27 

im, oneness of 108 

Authority of the Church 123 

Arguments for discipline 150 

Authority, delegation of 283 

Advantages of this mode of making ministers 166 

Arguments for education. 190 

Administration of discipline 204 

Assemblies 207 

Appeals 248 

Arguments for instrumental music , . . 338 

Avalon Academy 394 

Basis 57 

rotherhood of man 103 

Baptism, one ordinance of. 107 

Bible of undoubted authority 162 

Burial of the dead 242 

Boundaries of conferences. 249 

Brothers and sisters 277 

Biblical Seminary, Union 391 

Constitutions 76, 199, 230, 236, 238 

o-operation , 24 

Christian world, state of. 30 

Church, the first 34 

Church-book at Baltimore 35 

Christian church 59 

Church, how constituted 68 

Church, Greek word for 71 

Church, our use of the term 73 

Church, nature of 75 

Catholicity of church 80 

Church, unity in the 95 

Comforter, but one 104 

Class-meetings i*7 

Camp-meetings 121 

Church, joining the 1^2 

Church government *45 

Confession of faith 197 

Church proper in the Discipline 207 

Certificates 208 

Conference, quarterly 210 

Conference, annual 212 

Conference, General 213 

Conferences, boundaries of. 249 

Church organizations 228 

Church and parsonage houses 228 

Children, instruction of 2 44 



402 



INDEX. 



PAGE. 

Charters 248 

Courtship 264 

Children 275 

Church and state separate 285 

Civil laws, obedience to 280 

Colleges '.'385-396 

Degenerate tendency 
emand # 

Development, the work a 

Definition of teim church . _ . 



17 

*9 

45 

f . . 65 

Door into the church IO g 

Discipline, formation of jfi 

Discrimination between creed and discipline 150 

'Duties of ministers ^6 

Duties of members 203 

Dead, burial of the 242 

Decisions of General Conference 243 

Dress 244 

Doctrinal publications 246 

Difficulties and encouragements 373 

Effort, a new one 33 

xpansion and consolidation 51 

Exhibition of principle . • 23 

Evangelical Association 87 

Experience, unity of no 

Exhortation of 

Equality of ministers 

Education in the church. 

Educational facilities 

Evolution 

Evangelization, or itinerant preachers 233 

Extent of obedience to civil law 292 

Feeling toward other churches . . 86 

aith, unity of. 101 

Fasting a means of grace 116 

Faith, confession of • . . . . 197 

Family 261 

("t ermans, among the 46 

jreek word for church 71 

Grace, means of 113 

Government of the church 145 

Government of the church, form of. 157 

Government, civil ■ ' 282 

Government defined , 284 



118 
172 

179 
187 
J 95 



H 



ome view of our churches 
istorical view of elements 



84 
84 



Hebrew Language 179 

Historical resume 185 

Husband ... 266 

Hartsville University 393 

Inspiriting 22 

dentified idea 179 

Itinerant plan 233 

Instruction of children 244 

Instrumental music 247, 329 

" " Arguments for 338 

" " Arguments against 342 

Involuntary servitude 353 

Institutions, our 382 

1j oining the church 122 

Liberality, our • . 124 

aity, privileges of 129 

Love 262 



INDEX. 403 



PAGE. 

Love of song 332 

Lebanon Valley College 396 

Membership 89, 201, 202, 203, 380 

istaken notions of unity 98 

Means of grace 113 

Meditation, devout • "4 

Missionary element 14 2 

Ministry, mode of making 163 

Ministers, different terms, etc 174 

Monthly or official meetings 209 

Ministry in Discipline 215 

Missionary Society 236, 389 

Marriage ceremony 241 

Marriage relation 265 

Mother of family 270 

Music, vocal and instrumental 329 

Music is of God 336 

Music in history 336 

Music, instrumental, argument for 338 

Necessity of the work 48 

ame, the 91 

Negations . 98 

Origin ®f the work 27 

rigin of the United Brethren in Christ 51 

Our use of the term church 73 

Officers in the church _ 78 

Object of the church ' 79 

Ordinances and unity 119 

Objections to Discipline answered 155 

Official meeting 209 

Oaths 347 

Origin of authority 282 

Obedience to civil law 289 

Obdience, extent of to civil law 292 

Open resistance to civil law 295 

Otterbein University 385 

Pioneer movement '. 32 

rayer of Savior for unity 109 

Personal piety aids unity 112 

Prayer as a means of grace 115 

Prayer-meeting 117 

Preaching aids unity 118 

Privileges of laity 129 

Pastors may be elected 133 

Prerogatives of General Conference 135 

Polity explained 157 

Parity of ministers 172 

Parsonage houses 228 

Printing Establishment . 240, 383 

Poor, care of the 243 

Power of song 334 

Principle I 261 

Principle II 282 

Principle III 296 

Principle IV ^14 

Principle V 329 

Principle VI 353 

Reasons for issuing the work 17-25 

eformation 29 

Religion 59 _6 5 

Revelation, one 102 

Rule of faith and practice , 10 6 

Reading the word 1I4 

Reception of members 202 



404 INDEX. 



PAGK. 

Ritual 241 

Reception of preachers by church 249 

Resistance to government 295 

Results of the system 372 

Remarks, closing 397 

Spirit of union among us 86 

inging as a means of grace 115 

Spirit of the church 123 

Support of ministers 177 

Sabbath-school 230 

Secret societies 245 

Slavery 246, 353 

Singing, rule on 247 

Singing, discussion of 329 

Sexes 261 

Sisters and brothers 277 

State and church separate 285 

Scene in autumn 330 

Song, power of. 334 

Singing in worship 351 

Statistics 380 

fl^abernacle, building of old 81 

J. abernacle, building of new 82 

Tabernacles, feast of 121 

Terms of membership 89 

Theories on unity 95 

Terms applied to ministers 174 

Trial of members 204 

Temperance, rule on ... . 247 

Temperance, discussion of 296 

Union and co-operation 24 

ses of the term church 65 

Union, spirit of 86 

Unity in the church 95 

Unity of faith 101 

Unity, prayer of Savior for 109 

Unity of experience no 

Unity in personal piety 112 

Union among members 204 



V, 



ariety in the ministry 178 

Walking round about Zion. 69 

eekly meeting , • 207 

War, carnal 246, 314-329 

Wife 267 

Worship, singing in • 351 

Westfield College 392 

Western College 395 



z 



ion, walking round about 69 



